/-?  ■  4-  > 

LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

*  ' 

PRINCETON,  N.  J. 


BT  701  . C3 7 4 
Carleton,  S.  P. 

The  destiny  of  man 


THE 


DESTINY  OF 


;/i  \ 


■J  _ 


V 


I 

v 


1EC. 


J-O'ulUfiU  G 


>v5:  "vii  vnu 

MAN: 


A  DISCUSSION, 

HELD  AT  UNION  CITY,  INDIANA, 

ON  TUESDAY ,  WEDNESDAY ,  THURSDAY,  AND  FRIDAY, , 
APRIL  26,  27,  28,  AND  29,  1870, 

BETWEEN 

EEY.  S.  P.  CAELTON, 

Of  the  Universalist  Church,  Woodstock,  O., 

AND 

ELD.  W.  D.  MOOEE, 

O/  the  Christian  Church,  Union  City,  Ind. 


PHONOGRAPHIC  ALLY  REPORTED  BY  J.  G.  ADEL  and  J.  V.  LEE. 
Publishers  of  the  Convention  Reporter,  Columbus,  0. 


CINCINNATI: 

WILLIAMSON  &  CANTWELL,  PUBLISHERS, 
1 15  West  Fourth  Street, 

1870. 


Digitized  by  the  Internet  Archive 
in  2019  with  funding  from 
Princeton  Theological  Seminary  Library 


https://archive.org/details/destinyofmandiscOOcarl 


FIEST  PEOPOSITION. 


Do  the  Holy  Scriptures  teach  that  those  who  die  in  willful  diso¬ 
bedience  to  the  Gospel  of  Jesus  Christ  will  be  ultimately  holy  and 
happy  f 


Rev.  S.  P.  CARLTON  Affirms. 
Eld.  W.  D.  MOORE  Denies. 


Tuesday,  A.pril  36tli,  1870, 


MODERATORS. 


JAMES  McFEELY,  Esq., 
Col.  J.  P.  GRAY, 

H.  H.  YERGIN,  M.  D. 


DISCUSSION. 


FIRST  DAY. 

Tuesday ,  April  2 6,  1870,  10  o' clock ,  A.M. 

At  the  time  appointed  for  the  discussion  to  com¬ 
mence,  a  large  audience  assembled  in  the  Christian 
Church.  Messrs.  James  McFeley,  Esq.,  Col.  J.  P.  Gray, 
and  Dr.  H.  H.  Yergin,  were  selected  as  moderators. 

The  exercises  were  opened  with  prayer  by  Rev. 
Mr.  Drake,  when  it  was  announced  that  the  discus¬ 
sion  was  to  continue  from  10  o’clock  to  12  o’clock  in 
the  forenoon,  and  from  7  to  10  o’clock  in  the  evening, 
and  to  extend  through  four  days,  the  speakers  to  oc¬ 
cupy  a  half  hour  alternately. 

The  first  proposition  was  then  read,  as  follows  : 
“  Do  the  Holy  Scriptures  teach  that  those  who 

DIE  IN  WILLFUL  DISOBEDIENCE  TO  THE  GOSPEL  OF 

Jesus  Christ,  will  be  ultimately  holy  and 

HAPPY  ? ” 

Affirmative,  Mr.  Carlton  ;  negative,  Mr.  Moore. 

[OPENING  SPEECH  OF  MR.  CARLTON.] 

Gentlemen  Moderators ,  Ladies  a?id  Gentlemen  : 

We  have  convened  this  morning  for  the  purpose  of 
entering  upon  the  discussion  of  the  most  important 
question  that  ever  occupied  the  attention  of  mankind, 

(7) 


8 


THE  DESTINY  OF  MAN. 


namely,  the  destiny  of  our  race.  And  I  only  regret 
one  thing  on  the  present  occasion,  and  that  is,  the 
feeble  state  of  my  health,  which  will  perhaps  render  it 
impossible  for  me  to  do  that  justice  to  this  great  sub* 
ject  which  it  demands  at  my  hands.  But  I  hope  and 
pray  that  it  may  continue  to  grow  better,  and  that  I 
may  increase  in  strength.  I  have  been  so  sick  for 
several  days  past,  that  I  almost  gave  up  the  idea  of 
coming  to  the  place,  but  I  concluded  to  come,  whether 
I  should  be  able  to  prosecute  the  discussion  or  not. 

A  few  remarks  upon  the  subject  of  religious  discus¬ 
sions  :  Agitation  and  free  discussion  have  exerted  a 
powerful  influence  in  dispelling  error  and  prejudice, 
and  promoting  truth  and  righteousness,  for  it  can  not 
be  controverted  that  the  great  Teacher  sent  from  God, 
who  spake  as  never  man  spake,  was  the  greatest  agi¬ 
tator  that  ever  lived  in  the  world.  He  most  fearlessly 
assailed  religious  error,  and  he  most  bravely  unfolded 
the  banner  of  eternal  truth  ;  and  how  glorious  the 
blessings  that  have  flowed  to  us  and  shall  continue  to 
descend  to  the  emancipated  millions  of  our  race  from 
that  agitation  !  Then  look  at  the  holy  apostles — as 
the  Master  disputed  with  doctors  of  the  law  in  the 
temple,  both  hearing  and  asking  them  questions,  and 
these  discussions,  refuting  error,  and  defending  truth, 
he  called  being  “about  his  Father’s  business;”  so 
his  own  apostles  reasoned  with  the  people  out  of  the 
Scriptures.  Behold  Paul  assaulting  the  superstition 
and  idolatry  of  the  Athenians,  and  proclaiming  the 
true  God  and  the  unsearchable  riches  of  Christ.  And 
we  may  also  point  with  manly  pride  to  the  reform¬ 
ers,  Wickliffe,  Luther,  Melancthon,  Knox,  and  a 
multitude  of  others,  who  shine  as  stars  of  the  first 
magnitude  in  the  ecclesiastical  heavens,  and  who 
roused  the  world  from  its  sleep  of  ages  by  the  sten¬ 
torian  voice  of  free  discussion,  which  unshackled  the 
human  mind,  and  gave  a  new  impetus  to  progress.  I 


9 


mr.  carlton’s  first  speech. 

feel  that  the  occasion  does  not  justify  nte  in  pursuing 
this  thought  further.  Elder  Moore  and  myself  appre¬ 
ciate  this,  and  meet  to-day  as  Christian  ministers,  dif¬ 
fering  as  brethren,  to  examine  the  Holy  Scriptures  in 
regard  to  what  they  teach  on  this  very  important  and 
interesting  subject.  And  I  most  devoutly  pray  that 
Almighty  God  will  smile  upon  our  efforts  to  elicit 
truth,  and  that  the  present  investigation  may  redound 
to  his  glory  and  to  the  good  of  those  who  hear. 

The  proposition  now  before  you  has  been  read  by 
the  moderators  : — “  Do  the  Holy  Scriptures  teach 

THAT  THOSE  WHO  DIE  IN  WILLFUL  DISOBEDIENCE  TO 

the  Gospel  of  Jesus  Christ,  will  be  ultimately 

HOLY  AND  HAPPY  ?  ” 

I  freely,  and  willingly,  and  joyfully,  take  the  affirm¬ 
ative  of  this  proposition,  and  believe  it  with  all  my 
heart  ;  and  the  first  argument  that  I  shall  make  in  sup¬ 
port  of  this  affirmation,  I  base  upon  the  perfections  of 
the  living  God — the  attributes  of  Jehovah.  These 
we  find  revealed  in  the  Scriptures  to  be  eleven  in 
number. 

First,  his  eternity :  that  God  himself  is  a  self-exist¬ 
ent  being,  without  beginning  and  without  end. 

Secondly,  that  he  is  an  omnipresent  being ;  that  he 
is  every-where  and  in  every  place.  We  can  not  go 
where  God  is  not.  That  every  portion  of  the  illimit¬ 
able  universe  is  imminent  with  the  divine  presence. 

That  God  is  an  omniscient  being.  That  his  all- 
seeing  eye  beholds  all  things. 

That  he  is  an  omnipotent  being;  that  he  reigns  the 
Lord  God  Almighty. 

That  in  addition  to  these  perfections,  which  are  usu¬ 
ally  denominated  by  theologians  the  essential  attri¬ 
butes  of  God,  the  Scriptures  reveal  seven  moral  per¬ 
fections.  These  are,  first,  Wisdom.  The  first  pas¬ 
sage  of  Scripture  I  will  quote  in  support  of  this  position 
you  will  find  in  Psalm  cxlvii,  5  :  “  His  understanding 


10 


THE  DESTINY  OF  MAN. 


is  infinite.”  Isaiah  xl,  28  :  “  Hast  thou  not  known  ? 
hast  thou  not  heard  that  the  everlasting  God,  the 
Lord,  the  Creator  of  the  ends  of  the  earth,  fainteth 
not,  neither  is  weary  ?  there  is  no  searching  of  his 
understanding.” 

Secondly,  Goodness.  Exodus  xxxiv,  6,  7 :  “  And  the 
Lord  passed  by  before  him,  and  proclaimed,  The  Lord, 
the  Lord  God,  merciful  and  gracious,  long-suffering, 
and  abundant  in  goodness  and  truth,  keeping  mercy  for 
thousands,  forgiving  iniquity  and  transgression  and 
sin,  and  that  will  by  no  means  clear  the  guilty  ;  visit¬ 
ing  the  iniquity  of  the  fathers  upon  the  children,  and 
upon  the  children’s  children,  unto  the  third  and  to 
the  fourth  generation.”  Luke  xviii,  19  :  “And  Jesus 
said  unto  him,  Why  callest  thou  me  good  ?  none  is 
good,  save  one,  that  is,  God.”  In  which  Jesus  teaches 
clearly  that  notwithstanding  he  was  good,  notwith¬ 
standing  there  were  multitudes  in  every  age  that  were 
good,  yet  there  was  but  one  who  possessed  perfect, 
underived,  and  immortal  goodness,  and  that  is,  God. 
Psalms  lii,  1  :  “  Why  boasteth  thou  thyself  in  mischief, 
O  mighty  man  ?  The  goodness  of  God  endureth  con¬ 
tinually.” 

Justice.  Deuteronomy  xxxii,  4  :  “  He  is  the  Rock, 
his  work  is  perfect  :  for  all  his  ways  are  judgment  : 
a  God  of  truth  and  without  iniquity,  just  and  right 
is  he.”  Psalms  lxxxix,  14:  “Justice  and  judgment 
are  the  habitation  of  thy  throne  :  mercy  and  truth 
shall  go  before  thy  face.”  Isaiah  xlv,  21  :  “  Tell  ye, 
and  bring  them  near ;  yea,  let  them  take  counsel 
together  :  who  hath  declared  this  from  ancient  time  ? 
who  hath  told  it  from  that  time  ?  have  not  I  the  Lord  ? 
and  there  is  no  God  else  beside  me  ;  a  just  God  and 
a  Savior;  there  is  none  beside  me.”  Psalms  lxii,  12  : 
“  Also  unto  thee,  O  Lord,  belongeth  mercy :  for 
thou  renderest  to  every  man  according  to  his  work.” 
1  Peter  i,  3,  4,  5.  “Blessed  be  the  God  and  Father 


II 


mr.  carlton’s  first  speech. 

of  our  Lord  Jesus  Christ,  which  according  to  his 
abundant  mercy  hath  begotten  us  again  unto  a  lively 
hope  by  the  resurrection  of  Jesus  Christ  from  the 
dead,  to  an  inheritance  incorruptible,  and  undefiled, 
and  that  fadeth  not  away,  reserved  in  heaven  for  you, 
who  are  kept  by  the  power  of  God  through  faith  unto 
salvation,  ready  to  be  revealed  in  the  last  time.”  Psalm 
cxlv,  9  :  “  The  Lord  is  good  to  all :  and  his  tender 
mercies  are  over  all  his  works.”  , 

Truth.  Psalm  xxxi,  5  :  “  Into  thine  hand  I  commit 
my  spirit :  thou  hast  redeemed  me,  O  Lord  God  of  truth.” 
Hebrews  vi,  18  :  “  That  by  two  immutable  things,  in 
which  it  was  impossible  for  God  to  lie,  we  might  have 
a  strong  consolation,  who  have  fled  for  refuge  to  lay 
hold  upon  the  hope  set  before  us.” 

Holiness.  Psalms  lx,  6  :  “  God  has  spoken  his  holi¬ 
ness  ;  I  will  rejoice,  I  will  divide  Shechem,  and  mete 
out  the  valley  of  Succoth.”  Revelations  iv,  8  :  “  And 
the  four  beasts  had  each  of  them  six  wings  about 
him  ;  and  they  were  full  of  eyes  within  :  and  they  rest 
not  day  and  night,  saying,  Holy,  holy,  holy  Lord  God 
Almighty,  which  was,  and  is,  and  is  to  come.” 

Immutability.  Malachi  iii,  6:  “For  I  am  the 
Lord,  I  change  not;  therefore  ye  sons  of  Jacob  are 
not  consumed.”  James  i,  16,  17:  “Do  not  err,  my 
beloved  brethren,  every  good  gift  and  every  perfect 
gift  is  from  above,  and  cometh  down  from  the  Father 
of  lights,  with  '  whom  is  no  variableness,  neither 
shadow  of  turning.” 

We  perceive,  then,  that  God  possesses  every  attri¬ 
bute  that  is  essential  to  the  composition  of  an  in¬ 
finitely  perfect  moral  character.  He  is  perfect  in 
wisdom,  goodness,  justice,  mercy,  truth,  holiness,  and 
immutability.  We  freely,  then,  indorse  the  great 
truth  uttered  by  the  Sent  of  God,  who  declared  to 
the  children  of  men :  Your  Father  which  is  in 
heaven  is  perfect.  We  plant  ourselves  just  here, 


12 


THE  DESTINY  OF  MAN. 


then :  that  as  God  has  revealed  himself  as  possess¬ 
ing  a  perfect  character,  we  may  understand,  and 
learn,  and  reason  in  regard  to  the  issues  of  his 
work,  the  accomplishment  of  his  will.  He  has 
brought  us  all  into  being.  That  there  is  such  a  God 
as  the  Holy  Scriptures  reveal,  my  brother  and  I  agree 
and  believe,  and  that  he  is  our  Creator  we  agree ;  but 
in  regard  to  our  destiny  we  differ.  I  believe  that  the 
destiny,  the  final  destiny  of  the  world,  will  be  in 
harmony  with  the  perfections  of  the  Creator,  the 
Author  of  our  existence. 

My  brother  begs  leave  to  differ,  and  here  you  will 
note  the  difference  between  us  throughout  this  dis¬ 
cussion.  In  the  views  I  entertain  and  shall  advo¬ 
cate,  there  is  no  room,  there  is  no  space,  there  is  no 
possibility  of  any  failure  nor  disappointment  upon 
the  part  of  God.  He  will  tell  you  of  the  conditions, 
of  what  the  Bible  says  about  faith  ;  of  what  it  says 
about  obedience  ;  of  what  it  says  about  the  Chris¬ 
tian  life  and  Christian  duties  :  and  of  all  these  things 
we  find  no  fault.  We  shall,  perhaps,  say  little,  if 
any  thing,  only  to  concede  all  the  benefits  and  bless¬ 
ings  that  the  Scriptures  promise  and  offer  to  the  chil¬ 
dren  of  men  as  the  consequences  and  rewards  of  re¬ 
pentance  toward  God  and  faith  in  our  Lord  Jesus 
Christ.  But  here  will  be  a  difference  again  between 
us.  While  he  will  contend  that  these  things  present 
contingencies,  on  which  are  suspended,  as  upon  a 
brittle  thread,  the  immortal  weal  of  God’s  own  off¬ 
spring,  I  frankly,  and  candidly,  and  fearlessly  take 
the  position  that  the  great  Creator  of  all  beings  and 
of  all  worlds  has  never  suspended  the  immortal  wel¬ 
fare  of  the  children  of  men  upon  any  contingencies 
whatever.  That  no  contingencies  of  nationality,  of 
place,  of  birth,  of  education,  of  faith  that  man  may 
receive  and  cherish  in  this  world,  nor  of  aught  that 
he  shall  do,  can  immortalize  him  or  decide  his  im- 


mr.  carlton’s  first  speech.  13 

mortal  interests  or  immortal  destiny.  Could  I  be¬ 
lieve  that  God  had  placed  us  in  existence  here,  and 
then  suspended  the  most  important  of  all  things  con¬ 
nected  with  man’s  existence,  man’s  happiness,  upon 
contingencies,  it  seems  to  me  it  would  be  very  easy 
and  natural  for  me  to  adopt  the  idea  of  contingen¬ 
cies  upon  every  thing  else,  and  believe  that  there 
was  nothing  certain,  nothing  settled ;  no  ruler,  no 
purpose,  no  design,  no  God,  but  that  all  things  were 
under  the  dominion  and  control  alone  of  chance.  I 
say,  I  think  it  would  be  easy  and  natural  for  me  thus 
to  conclude. 

Well,  then,  God  having  brought  us  into  being  has 
brought  us  into  being  with  a  design.  Being  infinite 
in  wisdom,  he  has  devised  a  plan,  a  plan  that  is  com¬ 
mensurate  to  the  end  proposed.  Being  infinite  in 
goodness,  the  end  proposed  is  perfect  good.  Being 
almighty  in  power,  he  will  successfully  accomplish 
the  end  proposed  in  man’s  creation  and  in  man’s 
existence  by  his  infinite  wisdom,  prompted  by  un¬ 
failing  goodness ;  and  hence  the  issue,  the  ultimate 
condition  of  our  race  can  not,  in  harmony  with  the 
perfect  character  of  God,  be  any  other  than  that  of 
one  of  universal  holiness  and  happiness.  For  my 
life  I  am  utterly  unable  to  see  how  any  other  result 
is  even  supposable. 

Now,  dear  friends,  the  fact  that  various  theories 
have  existed  among  men,  that  different  doctrines 
have  been  agitated  in  different  ages  of  the  world, 
that  mankind  may  generally  believe  differently  from 
what  your  speaker  believes,  has  no  influence  at  all 
upon  truth,  and  no  power  to  change  my  settled  con¬ 
victions  in  regard  to  this  result.  The  majority  of 
mankind  in  every  age  has  been  in  error,  and  we  pro¬ 
pose  to  decide  nothing  in  this  contest  by  the  vote  of 
majorities.  The  inquiry  with  us  all  should  be,  What 
is  truth  ?  Not  what  this  church,  or  that  church,  or 


14 


THE  DESTINY  OF  MAN. 


the  evangelical  churches  believe,  or  what  popular 
sentiment  is,  but  what  has  God  Almighty  revealed  ? 
What  do  the  Holy  Scriptures  teach?  And  I  rejoice 
that  we  stand  together  here  this  morning,  and  have 
agreed  that  during  this  discussion  the  Holy  Script¬ 
ures  shall  be  the  umpire ;  that  to  them  we  shall 
appeal  in  all  matters  of  controversy,  and  that  their 
decision  shall  be  final.  What,  then,  do  the  Script¬ 
ures  teach  in  regard  to  the  final  destiny  of  our  race  ? 
Is  it  one  that  shall  harmonize  with  the  perfections  of 
God?  Is  it  one  which  will  issue  in  the  final  accom¬ 
plishment  of  the  Savior’s  mission  ?  Is  it  one  which 
shall  gratify  the  desires  of  the  angels  of  God  in 
heaven — that  desire  to  look  into  the  work  of  human 
redemption  ?  Is  it  that  which  alone  can  gratify  the 
longing  desires  and  answer  the  ardent  prayers  of 
every  Christian  spirit,  or  is  it  one  which  shall  pre¬ 
sent  for  our  contemplation  endless  discord,  endless 
antagonism  in  the  universe  of  God,  endless  opposi¬ 
tion  to  God  and  to  his  government,  an  issue  which 
can  not  harmonize  with  his  infinite  wisdom,  and 
goodness,  and  power?  Is  it  one  that  shall  issue  in 
the  failure  of  God’s  plans?  in  the  failure  of  the  ac¬ 
complishment  of  Christ’s  mission?  in  the  endless  dis¬ 
appointment  of  the  angels  in  heaven?  in  the  endless 
separation  and  endless  mourning  of  the  children  of 
men  ?  Shall  heaven,  then,  in  our  anticipations  in 
the  future,  be  viewed  as  the  home  of  the  ransomed 
race,  where  God  Almighty  shall  gather  all  his  family 
to  himself,  where  all  hearts  shall  be  united  in  love  to 
God,  and  to  one  another  ?  or  shall  we  be  left  to  con¬ 
template  heaven  itself  as  consisting  in  the  remnants 
of  broken  families,  where  some  of  each  family  and 
kindred  of  earth  shall  have  been  cast  off  to  wail  in 
hopeless  and  endless  perdition  ?  These  are  the 
questions  which  rise  in  our  minds,  and  will  not  down. 
To  the  consideration  and  examination  of  these  inter- 


MR.  MOORE’S  FIRST  SPEECH. 


esting  and  important  questions  your  careful  attention 
is  candidly  invited  for  the  coming  four  days.  We 
do  n’t  ask  you,  in  coming  up  to  this  discussion,  to 
lay  aside  all  prejudice  and  preconceived  opinion. 
We  do  not  expect  that,  and  we  know  you  will  not 
do  it.  But  we  ask  you,  as  far  as  possible,  notwith¬ 
standing  your  prejudice  and  preconceived  opinions, 
to  examine  carefully  and  diligently  after  truth.  We 
hope  there  are  no  persons  who  have  come  here  with 
cotton  wool  in  their  ears,  and  that  there  will  be  none 
here,  as  I  have  seen  in  some  discussions,  that  will  sit 
patiently  in  the  house  while  the  opposite  sentiment 
is  being  discussed,  and  then  go  out  and  remain 
until  I  get  through,  and  then  go  away  and  report 
what  a  successful  discussion  they  have  had.  \Time 
expired. 


[mr.  moore’s  first  speech.] 

Gentlemen  Moderators ,  Ladies  and  Gentlemen  : 

It  is  not  without  a  sense  of  the  responsibility  rest¬ 
ing  upon  me  that  I  arise  now  to  enter  on  my  part  of 
the  discussion  already  opened.  I  heartily  sympa¬ 
thize  with  the  sentiment  of  Bro.  Carlton  expressing 
the  exceeding,  and — to  use  a  stronger  word — infinite 
importance  attaching  itself,  possibly,  to  the  effects  of 
the  labors  of  the  speakers  during  the  four  days’ 
anticipated  discussion.  And  with  a  heart,  I  think, 
always  interested  in  the  welfare  of  mankind,  also 
desiring  their  elevation,  their  purity,  their  highest 
good,  both  in  this  world  and  in  the  next,  with  equal 
conscientiousness  and  honesty  which  my  brother  has 
claimed,  and  I  award,  I  would  beg  to  be  heard  in  the 
defense,  and  the  affirmative  that  shall  be  considered 
hereafter.  With  Bro.  Carlton,  I  can  say  that  I  do 
not  expect  you  to  throw  aside  all  your  prejudices— 


1 6  THE  DESTINY  OF  MAN. 

possibly  you  would  not  be  able  to  accomplish  this 
work  all  at  once.  But  I  would  most  earnestly  entreat 
you,  as  you  are  able,  to  prevent  your  prejudices  affect¬ 
ing  your  judgments.  Let  your  inquiry  not  be,  “  What 
is  my  opinion,  my  desire  ?”  but  What  is  the  truth  ? 
for  truth,  and  truth  only,  can  make  the  man  properly 
free.  I  sympathize  most  heartily  with  another  senti¬ 
ment  that  I  desire  to  call  attention  to — it  is,  that  our 
appeal  is  to  the  Bible.  It  is  not  to  human  sympathy, 
or  human  prejudice,  to  any  book  of  human  origin,  but 
to  the  Bible,  the  book  conceded  by  my  brother  and 
myself  both,  to  be  the  book  of  God.  Hence,  I  would 
say  that  any  appeal  to  the  passions  or  sympathies 
can  by  no  possibility  affect  the  issue,  or  change  facts 
or  truths.  Were  I  to  grant  all  the  horribleness  which 
my  brother  has  depicted  and  will  develop  in  the  future 
of  our  discussion  more  fully,  when  I  shill  stand 
before  you  after  awhile  to  affirm  ;  were  this  to  be 
presented  with  all  its  possible  vividness,  and  in  a 
form  so  repugnant  to  your  feelings  as  to  make  you 
frown  upon  it,  your  feelings  do  not  settle  the  question. 
Men’s  feelings  are  not  a  criterion  of  truth,  for  they 
are  often  absurd  and  contrary  to  truth,  as  the  experi¬ 
ence  and  observation  of  every  intelligent  mind  will 
most  certainly  attest.  I  am  glad,  then,  that  we  have 
what  we  together  concede  to  be  a  book  of  final  appeal ; 
that  is,  what  does  the  Bible  say  upon  this  question  ? 
And  I  recur  to  the  question  again  :  “  Do  the  Holy 
Scriptures  teach  that  those  who  die  in  willful  disobe¬ 
dience  to  the  Gospel  of  Jesus  Christ  will  be  ulti¬ 
mately  holy  and  happy  ?” 

The  first  thing  necessary  in  the  discussion  of  the 
proposition,  is  the  definition  of  the  terms  of  which 
that  proposition  is  composed.  First,  let  it  be  noted 
that  we  agree  to  make  the  Holy  Scriptures,  as  already 
said,  the  high  court  of  appeals.  We  can  not  appeal  to 
any  thing  else  as  testimony  except  as  merely  circum- 


MR.  MOORE’S  FIRST  SPEECH. 


1 7 


stantial  or  corroborative.  Secondly :  The  persons 
about  whom  Bro.  Carlton  affirms  and  I  deny  should 
be  freely  and  clearly  defined  ;  brought  out  so  that  we 
will  understand  exactly  what  is  the  point  at  issue. 
We  are  not  now  talking  about  the  whole  human  race. 
Nor  are  we  counting  up  the  numbers,  and  attempting 
to  swell  the  millions  on  this  side  or  that.  It  is  a 
simple  question  of  the  ultimate  condition  of  a  certain 
class  whose  peculiar  characteristics  are  presented  in 
this  phrase  of  the  proposition  :  “  Those  who  die  in 
willful  disobedience  to  the  Gospel  of  Jesus  Christ.” 
If  I  thought  it  were  necessary  to  enter  into  details 
in  further  definition  of  this  clause,  I  would  do  so  ; 
but  I  trust  that  it  is  sufficiently  simple,  sufficiently 
plain,  sufficiently  pointed  for  every  person  to  under¬ 
stand  it.  We  are  not  differing  about  what  will 
become  of  the  Christian  ;  we  are  not  differing  about 
the  infant ;  we  are  not  talking  about  this  class  or 
that  class  outside  of  the  class  included  by  the  phrase¬ 
ology  just  now  read — “those  who  die  in  willful  diso¬ 
bedience  to  the  Gospel  of  Jesus  Christ.”  You  will 
observe  that  this  word  “  willful  ”  imports  that  there 
are  those  who  know  what  the  Gospel  of  Jesus  Christ 
is,  with  every  possible  opportunity  to  do  what  it 
requires,  and  yet,  notwithstanding  this,  continue  per¬ 
sistently  to  reject  the  overtures  that  it  makes,  and  fail 
to  submit  to  its  requirements  ;  and  continue  so  to 
act  during  the  whole  period  of  their  lives,  and  then 
die  in  this  condition.  This  is  the  man  about  whom 
we  are  talking,  and  reference  to  any  other  man  is 
surely  out  of  the  question.  When  we  have  con¬ 
cluded  this  we  have  a  few  other  subjects.  My 
brother  has  told  you  that  this  class  of  persons  is  to 
be  holy  and  happy  in  the  future  state  ;  and  I  believe 
I  would  be  willing,  for  the  sake  of  the  argument,  to 
concede  this  much — not  that  it  is  true,  not  that  it 
can  be  established — but  for  the  sake  of  bringing  out 
2 


1 8  THE  DESTINY  OF  MAN. 

the  point  that  they,  after  death,  will  be  holy  and 
happy.  You  will  observe  that  he  affirms  that  this 
is  “ultimate.”  What  does  that  mean  ?  It  means  the 
last  state,  the  final  condition,  or  the  endless  con¬ 
dition,  of  that  class  of  persons.  Suppose  that  he 
succeeds  in  showing  that  they  will  be  in  happiness  ; 
the  next  thing  to  be  done  is  to  show  that  they  will 
remain  and  abide  there,  and  continue  to  be  holy  and 
happy  without  end.  There  are  two  things  to  be 
done,  consequently,  and  I  hope  my  auditory  will  for¬ 
get  neither  the  one  nor  the  other. 

I  would  submit  the  rule  of  evidence  in  this  discus¬ 
sion,  and  I  would  read  in  this  way  : 

First.  Each  passage  of  the  Scriptures  should  be 
made  to  harmonize  with  its  context  and  that  of  the 
other  parts  of  Scripture.  Scripture  can  not  be 
used  by  an  affirmant  or  negative  consistently,  so  as 
to  affect  the  Scriptures  themselves.  Both  the  parties 
conceding  that  they  are  of  divine  origin,  both  alike 
conceding  that  they  harmonize,  and  the  mere  raising 
of  a  difficulty  is  not  sufficient  to  establish  a  proposi¬ 
tion,  provided,  even,  that  difficulty  involve  an  ab¬ 
surdity  or  an  apparent  conflict  between  difficult  pas¬ 
sages  of  Scripture.  And  it  is  especially  the  work  of 
an  affirmative  to  show  that  his  Scriptures  not  only 
harmonize  with  the  proposition  itself,  but  with  the 
general  teaching  of  the  Scriptures. 

Second.  The  teaching  of  the  plain  and  unfigura- 
tive  or  literal  Scriptures  must  not  be  set  aside,  or 
ignored,  or  changed,  so  as  to  correspond  with  the 
teaching  of  figurative  Scriptures  ;  but,  on  the  con¬ 
trary,  the  figurative  must  always  be  made  to  har¬ 
monize  with  the  clear,  plain,  and  literal. 

Third.  Each  word,  whether  either  human  or  divine, 
must  be  interpreted  literally  unless,  First.  The  asso¬ 
ciated  words  shall  suggest  a  different  meaning  and 
show  what  that  meaning  is,  or,  Second.  Unless  the 


*9 


MR.  MOORE’S  FIRST  SPEECH. 

author  gives  the  meaning  that  he  attaches  to  the 
word  in  the  particular  place  in  which  it  is  used. 
Then  if  the  proposition  that  my  brother  has  affirmed 
be  true,  that  “  those  who  die  in  willful  disobedience 
to  the  Gospel  of  Jesus  Christ  will  be  ultimately  holy 
and  happy,”  it  ought  to  be  stated  in  clear,  plain,  ex¬ 
plicit  language ;  for  it  is  a  matter  of  too  much  impor¬ 
tance  to  be  passed  over  carelessly  by  the  sacred 
writers.  There  is  too  much  in  it  to  leave  it  so  that 
it  might  be  questioned. 

Fourth.  It  must  be  found  that  all  figurative  Script¬ 
ures  harmonize  with  the  view  assumed  by  the  literal. 
I  would  make  a  remark  now  in  regard  to  the  object 
of  the  discussion.  It  is  not  to  prove  a  theory,  I 
trust.  I  am  sure  it  is  not  my  own  object,  and  it  is 
not  my  brother’s  object.  After  having  been  with 
him  in  discussion  twelve  days,  after  a  considerable 
acquaintance  with  him,  I  heartily  concede  to  him  all 
the  honesty  I  would  claim  for  myself  or  concede  to 
any  man.  I  conclude,  then,  it  is  not  the  object  of 
either  of  us  to  establish  a  preconceived  theory,  how¬ 
ever  dear  that  theory  may  be  to  us,  but  that  it  is  to 
establish  the  truth,  or  rather  to  find  out  the  truth, 
for  the  truth  has  already  been  established.  The 
manner  of  discussion  should  certainly  be  manly,  dig¬ 
nified,  and  sober,  always  comporting  with  the  char¬ 
acter  of  the  subject  under  consideration.  If  either 
of  us,  therefore,  were  to  make  an  appeal  to  your 
passions,  and  excite  levity  and  produce  indifference 
to  questions  involving  your  destiny,  it  would  surely 
be  treating  you  disrespectfully,  as  well  as  the  subject, 
and  show  that  we  had  not  ourselves  properly  com¬ 
prehended  the  position  that  we  sustain  to  you  and 
to  the  world  around  us. 

I  proceed  now  immediately  to  the  argument  based, 
as  it  is  assumed,  upon  the  character  of  God,  as  a 
sufficient  guarantee  for  the  salvation  of  those  who 


20 


THE  DESTINY  OF  MAN. 


die  in  willful  disobedience  to  Him.  I  would  say  that 
I  might  concede  every  thing  that  has  been  said,  so 
far  as  I  am  able  to  perceive  its  bearing  on  the  prop¬ 
osition,  and  yet  I  would  lose  nothing.  That  God  is 
eternal  is  true ;  and  I  hope  you  will  not  forget  my 
brother’s  explanation  of  the  meaning  of  that  word 
eternity — one  of  the  essential  attributes  of  Deity — 
for  I  shall  have  use  for  it  before  the  discussion  closes. 
That  he  is  omnipotent,  omniscient,  and  omnipresent, 
I  have  no  doubt ;  or  that  he  is  wise,  good,  just,  mer¬ 
ciful,  truthful,  holy,  immutable,  that  these  are  essen¬ 
tial  immortal  principles  of  the  Divine  Being,  as  far 
as  I  can  know  any  thing  of  him,  I  would  not  dare 
to  call  in  question.  I  scarcely  know  whether  I  shall 
proceed  to  the  examination  of  the  Scriptures  because 
I  simply  admit  the  truth  of  these  Scriptures.  They 
contain  nothing  else  except  that  God  changes  not, 
that  he  is  wise,  good,  just,  immutable.  I  admit  all 
of  it.  But  after  this  is  established,  how  to  draw  the 
conclusion,  that  “those  who  die  in  willful  disobedi¬ 
ence  to  the  Gospel  of  Jesus  Christ  will  be  ultimately 
holy  and  happy,”  I  am  as  yet  unable  to  perceive,  and, 
to  save  time,  for  the  present  at  least,  I  do  not  pro¬ 
pose  to  examine  these  Scriptures,  though  I  might  do 
it  with  the  context,  and  even  gain  an  advantage  by 
so  doing.  I  would  prefer,  however,  to  proceed  differ¬ 
ently,  and  get  at  the  gist  of  the  matter.  “  What  has 
God  revealed  ?  ”  is  the  question  of  my  brother ; 
“  What  do  the  Scriptures  teach  ?  will  it  issue  in  the 
fulfillment  of  the  Savior’s  mission,  or  will  there  exist 
an  eternal  antagonism  ?  Shall  heaven  consist  of 
broken  families  ?  ”  These  and  the  like  of  these  were 
the  questions  he  presented.  What  did  he  mean  by 
asking  these  questions?  Did  he  mean  to  prove  that 
“  those  who  die  in  willful  disobedience  to  the  Gospel 
of  Jesus  Christ  will  be  ultimately  holy  and  happy?” 
Strange  way  to  prove  an  affirmative  proposition ! 


MR.  MOORE’S  FIRST  SPEECH. 


21 


Strange  way,  I  repeat,  to  attempt  to  establish  a 
proposition  of  this  kind !  He  says,  Let  reason  rule. 
Reason  has  an  important  use  in  subserving  every 
investigation  where  it  can  sit  as  a  judge  and  decide 
whether  the  language  is  adequate  or  not.  It  can 
examine  the  notes,  but  can  not  furnish  them.  This 
is  conceded  in  the  preceding.  Hence,  reason  is  not 
to  tell  whether  heaven  is  to  be  made  up  of  “  broken 
families;  ”  whether  the  issue  of  the  mission  of  Jesus 
Christ  is  to  be  a  perfection,  by  which  my  brother 
means  the  bringing  ineffable  glory  and  endless  bless¬ 
ing  to  all  our  race.  It  is  the  simple  question  of  the 
Bible,  What  does  the  Bible  say  ?  This  is  simply 
our  question.  I  may  say  that  he  bases  the  matter 
on  three  facts,  if  I  gathered  them  correctly,  that 
God’s  infinite  goodness  would  prompt,  his  infinite 
wisdom  would  plan,  and  his  infinite  -power  conse¬ 
quently  would  execute.  Being  infinitely  good,  desir¬ 
ing  the  good  of  all,  he  would  be  disposed  to  make  a 
plan  if  he  could  ;  and  being  infinitely  wise,  his  wis¬ 
dom  comprehending  the  end  from  the  beginning,  he 
would  be  able  to  devise  a  plan,  and  his  power  would 
enable  him  to  execute  it. 

Let  me  build  up  another  argument  in  this  way  : 
God’s  infinite  goodness  would  desire  every  creature’s 
happiness  just  now .  It  is  not  sufficient  that  an  in¬ 
finite  Creator  would  desire  their  happiness  just  now, 
and  not  in  the  long  hereafter.  We  are  sure  of  just  now. 
And  if  we  can  be  happy  just  now,  and  all  the  time 
just  now,  we  have  secured  the  end.  But  the  infinite 
goodness  of  God  would  require  him  to  secure  the  hap¬ 
piness  of  the  greatest  number  just  now.  His  wisdom, 
being  infinite,  would  enable  him  to  plan  what  his  good¬ 
ness  would  prompt,  and  his  power  enable  him  to  exe¬ 
cute  what  his  wisdom  would  plan,  and  therefore  we 
ought  to  have  the  complete  and  perfect  happiness  of 
each  of  God’s  creatures  on  earth  just  now.  What  are 


22 


THE  DESTINY  OF  MAN. 


the  facts  ?  Just  now  there  is  a  great  deal  of  sin. 
Just  now  there  is  a  vast  deal  of  misery.  Just  now 
there  is  a  great  deal  of  wrong-doing,  and  this  has  con¬ 
tinued  for  a  period  of  six  thousand  years.  And  if  an 
infinitely  good  Being,  with  all  the  desires  of  an  in¬ 
finitely  good  Being,  can  allow  misery  to  continue  to 
exist  during  a  period  of  six  thousand  years,  and  his 
wisdom  does  not  prevent  it,  nor  his  power,  either,  I 
would  ask  where  reason  would  tell  you  that  these 
combined  attributes  would  accomplish  any  thing  more 
than  has  been  done  in  the  history  of  the  six  thousand 
years  which  are  past. 

I  expected,  indeed,  that  he  would  call  your  atten¬ 
tion  to  the  fact  that  the  good  Parent  would  bring  no 
children  into  existence  unless  he  intended  good  for 
them  ;  and  that  God  saw  all  the  sins  of  his  creatures 
and  their  consequences  before  he  called  them  into 
existence.  He  has  said  this  substantially.  And  this 
being  true,  these  things  exist  under  the  reign  of  an 
infinitely  good,  wise,  holy,  and  just  being.  They 
exist,  my  brother,  notwithstanding  all  the  infinite 
attributes  of  God.  I*  mean  to  say  that  sin  exists, 
misery  exists,  now.  They  either  exist  in  harmony 
with  those  attributes,  or  in  antagonism  to  these  attri¬ 
butes.  There  is  no  other  way  that  I  can  see.  If 
they  exist  now,  and  have  existed  for  six  thousand 
years,  in  harmony  with  his  attributes,  unless  God 
changes,  they  may  exist  endlessly  in  harmony  with 
his  attributes.  Secondly  :  If  they  are  in  antagonism 
to  his  attributes,  they  are  so,  either  because  he  would 
not  prevent,  or  because  he  could  not  prevent  them. 
If  he  would  not  prevent  this  antagonism  to  his  attri¬ 
butes,  when  will  he  ?  If  he  will,  why  will  he  ?  If 
that  will  changes,  has  not  God  himself  changed  essen¬ 
tially?  If  it  is  because  he  could  not,  since  he  is  in¬ 
finite  in  power  now,  and  infinite  power  can  not  be 
increased,  then  when  will  he  be  able  ?  Do  n’t  forget 


MR.  MOORE’S  FIRST  SPEECH.  2J 

that  these  do  exist,  they  have  existed  for  six  thousand 

years. 

Now  I  have  presented  to  you  the  parallel  of  his 
argument.  I  will,  however,  change  it  in  this  wise : 
The  holiness  and  justice  of  God  demands  the  con¬ 
demnation  of  all  who  sin,  because  his  holiness  can 
not  look  on  sin  with  any  allowance.  Secondly:  The 
wisdom  of  God  is  sufficient  to  make  a  plan  to  punish 
it.  Thirdly :  His  power  is  sufficient  to  carry  out  a 
plan  that  his  holiness  prompts  and  his  wisdom  ar¬ 
ranged.  Fourth  :  All  have  sinned  and  come  short 
of  the  glory  of  God,  and  therefore  all  have  been  op¬ 
posed  to  the  holiness  and  wisdom  of  God,  and  are 
included  in  the  general  condemnation  demanded  by 
these  attributes  ;  and  since  the  holiness  and  justice 
demanded  the  execution,  and  the  wisdom  was  able  to 
arrange  the  plan,  and  the  power  able  to  execute,  the 
universal  damnation  of  the  sons  of  men  follows  incon- 
trovertibly,  since  all  have  sinned  and  come  short  of 
the  glory  of  God.  I  place  this  simply  as  a  parallel 
argument.  Let  him  dispose  of  it,  and  if  any  man 
can  dispose  of  it,  Bro.  Carlton  can  ;  but  I  am  per¬ 
fectly  satisfied  no  man  can,  in  consistency  with  his 
position ;  or,  to  make  this  a  little  shorter,  God’s  holi¬ 
ness  requires  the  ultimate  holiness  and  happiness  of 
the  race  ;  his  wisdom  devises  the  means,  his  power 
executes  the  plan,  and,  therefore,  all  will  be  ultimately 
holy  and  happy.  Or,  the  parallel :  God’s  holiness 
and  justice  require  the  damnation  of  all  that  are  dis¬ 
obedient,  and  the  race  was  disobedient.  His  wisdom 
is  able  to  furnish  a  plan  in  harmony  with  his  holiness 
and  justice.  His  power  is  able  to  execute  the  plan, 
and,  therefore,  the  race  will  be  ultimately  condemned. 
[Time  expired. 


24 


THE  DESTINY  OF  MAN. 


[mr.  carlton’s  second  speech.] 

Brother  Moderators ,  and  Respected  Auditors  : 

Before  proceeding  directly  with  the  affirmative  argu¬ 
ments,  I  propose  to  notice  the  reply  of  Bro.  Moore. 
The  first  thing  I  will  notice,  or  that  seems  to  claim 
notice,  is,  he  says  that  any  appeal  to  the  sympathies 
of  man  will  decide  nothing  in  this  controversy,  and 
hence  is  very  absurd,  that  is,  it  amounts  to  nothing, 
he  says,  only  correlatively,  that  is,  as  it  may  be  shown 
to  harmonize  with  evidence.  This  is  just  what  I  used 
it  for,  and  shall  use  it  for  again  and  again.  The  next 
thing,  he  says,  in  entering  upon  the  discussion,  the 
first  matter  to  be  considered  is  the  definition  of  the 
terms  involved  in  the  proposition.  I  answer,  that  in 
engaging  in  a  controversy,  it  is  necessary  that  the 
terms  of  the  proposition  should  be  defined,  if  they  are 
not  plain  and  easily  understood.  Can  any  of  you  per¬ 
ceive  any  term  in  this'  proposition  that  is  not  under¬ 
stood  by  the  school  children  that  may  attend  the  dis¬ 
cussion  ?  There  is  nothing  in  this  proposition  that  I 
think  needs  any  definition,  or  calls  us  to  go  to  the 
dictionary.  Hence  we  do  not  stop  to  define  the  terms 
about  which  there  is  no  controversy,  and  will  be  none 
in  the  discussion.  But  he  says  that  the  proposition 
is  clear,  and  so  it  is  ;  that  it  is  plain — so  it  is  ;  and,  he 
asks,  Will  those  who  die  in  willful  disobedience  be  ulti¬ 
mately  holy  and  happy  ?  Hence,  he  says,  that  talk 
about  the  destiny  of  the  human  race,  of  all  mankind, 
has  nothing  to  do  with  the  question.  Well,  I  pre¬ 
sume  we  would  get  along  very  well  if  he  could  estab¬ 
lish  that  in  your  minds  or  mine  ;  but  you  all  under¬ 
stand,  and  so  does  my  brother,  that  the  whole  includes 
all  its  parts  ;  and  he  clearly  gives  you  to  understand, 
before  he  gets  through  with  his  discourse,  that  he 
would  rather  labor  to  prevent  me  from  proving  the 


MR.  CARLTONS  SECOND  SPEECH. 


25 


salvation  of  all  men,  than  attempt  to  make  you  be¬ 
lieve  that  I  have  nothing  to  do  but  with  the  salvation 
of  only  a  class.  If  I  prove  that  all  mankind  will  be 
ultimately  holy  and  happy,  which  I  intend  to  do,  and 
which,  by  the  grace  of  God,  I  shall  do,  he  may  look 
after  any  of  these  classes  that  he  pleases,  and  as  long 
as  he  has  a  mind  to.  He  says  there  is  no  contro¬ 
versy  between  us  in  regard  to  what  will  become  of 
the  Christian,  or  what  will  become  of  the  infant.  No  ; 
and  there  is  really  no  controversy  between  us  what 
will  become  of  any  class  ;  but  the  question  of  ques¬ 
tions,  the  conflict  of  the  ages,  is,  What  shall  become  of 
the  race  last  of  all  ?  what  shall  be  the  ultimate  condi¬ 
tion  of  the  human  race  ?  It  does  not  rest  upon  what 
shall  be  the  destiny  of  any  particular  part,  but  of  all ; 
and  if  he  proves  that  any  part  will  not  be  ultimately 
holy  and  happy,  he  shall  have  successfully  labored 
against  the  affirmative  of  this  question. 

There  is  one  thing,  however,  that  might  surprise 
all  of  us  a  little,  and  I  presume  it  did.  It  looks  a  lit¬ 
tle  like  theories  that  used  to  be  popular  about  war 
up  there,  and  about  the  angels  in  heaven  being  driven 
out  ;  and,  as  though  the  brother  was  apprehensive  if 
he  got  to  heaven  there  was  no  certainty  of  his  staying 
there  ;  and  he  calls  me  to  prove  that  he  will  stay. 
He  says  if  he  will  admit  that  they  will  all  get  there, 
then  my  argument  is  not  done,  and  I  have  to  prove 
they  will  stay  there.  I  do  n’t  admit  that  any  body 
was  ever  routed  from  there  that  got  there,  nor  that 
they  ever  will  be.  I  believe  that  when  we  get  to 
heaven  it  is  a  sure  thing.  If  you  believe  that  any  of 
the  happy  spirits  up  there  were  ever  banished  from 
that  happy  world,  I  don’t  wonder  that  you  are  anx¬ 
ious  to  learn  some  ground  of  security,  that  you  may 
have  some  hope  that  you  will  remain  there,  or  any 
body  else  will  after  he  gets  there.  “  Let  Bro.  Carlton 
show  that  they  will  all  get  there,  he  must  then  show  that 

3 


26 


THE  DESTINY  OF  MAN. 


they  will  stay  there.”  Does  the  brother  claim  that  the 
inhabitants  of  heaven  are  not  secure,  and  that  those  who 
will  be  ultimately  holy  and  happy  will  be  in  any  danger 
of  losing  their  place  after  they  get  there  ?  We  hope 
to  have  a  further  revelation  upon  that  subject  after  this. 
Then,  we  desire  to  know  what  the  Bible  teaches  about 
their  losing  their  places  after  they  get  there. 

But  then,  he  says,  to  establish  the  doctrine  from 
the  Scriptures,  it  ought  to  be  stated  in  the  Scriptures 
in  such  clear,  and  unmistakable,  and  unambiguous  lan¬ 
guage  as  not  to  be  questioned.  I  will  ask  him,  then, 
what  he  will  prove  from  the  Bible  ?  Can  you  name 
any  thing  that  any  body  ever  tried  to  prove  from  the 
Bible  that  has  not  been  questioned  by  somebody  else  ? 
If  you  can,  please  to  name  it  and  tell  what  it  is. 

Then  he  approaches  the  position  laid  down  by  me 
— that  God  Almighty  possesses  eleven  attributes  or 
perfections  of  character  and  nature,  four  natural  or  es¬ 
sential  attributes,  the  strict  eternity  or  self-existence 
of  his  being  ;  and  then  he  thinks  he  has  got  a  favor¬ 
ite  morsel,  for  he  realizes  that  he  is  going  to  need 
some  help  after  awhile,  and  he  wants  to  accumulate 
and  prepare  for  it,  and  he  wants  to  show  the  use  I 
made  of  eternal.  I  did  not  use  the  word  “  eternal ;  ”  I 
spoke  of  the  strict  eternity  of  Jehovah  ;  so  he  may 
take  all  the  advantage  he  can  get  out  of  that. 

After  having  presented  the  Scripture  testimony  on 
the  subject  of  the  perfection,  he  says  he  would  not 
dare  to  question  the  fact  that  Almighty  God  possesses 
all  these  attributes.  I  thank  him  for  that.  It  is  one 
of  the  most  important  things  to  clearness  and  prog¬ 
ress  in  the  controversy  that  each  disputant  under¬ 
stands  the  position  and  admission  of  each  speaker, 
the  position  of  his  opponent,  and  what  he  admits. 
He  admits  frankly  and  freely  that  God  Almighty  pos¬ 
sesses  these  perfections.  I  want  you  to  remember 
that,  for  we  will  have  use  for  it. 


MR.  CARLTON  S  SECOND  SPEECH. 


27 


Then,  he  says,  he  rejoices  that  we  agree  that  the 
Bible  shall  be  the  court  of  appeal  ;  that  we  shall  come 
to  the  Bible  for  final  decision  ;  and  he  says  the  ques¬ 
tion  is  not  what  reason  or  human  sympathy  teaches 
in  regard  to  heaven’s  being  composed  of  broken  fam¬ 
ilies,  but  what  does  the  Bible  teach  in  regard  to  the 
destiny  of  mankind.  I  thank  him  for  that ;  that  is 
the  issue. 

Now,  let  us  examine  his  attempt  to  invalidate  the 
argument  based  upon  these  perfections  of  moral 
character.  He  feels  the  force  of  the  argument  that 
God’s  infinite  goodness  would  prompt  him  to  devise 
a  plan  that  would  issue  in  final  good  ;  that  his  in¬ 
finite  wisdom  would  be  sufficient  to  form  a  plan 
commensurate  to  the  end ;  and  that  his  almighty 
power  would  be  able  to  control  all  agencies  for  the 
successful  accomplishment  of  that  end.  Well,  now, 
how  will  he  work  against  that  result  ?  Well,  God  is 
infinitely  good  now,  and  sin  and  misery  exist  now, 
and  why  may  that  not  always  be  the  case  ?  But,  my 
friends,  there  is  a  very  great  difference  between  tem¬ 
poral,  limited  evil,  and  endless  evil.  All  can  perceive 
that.  I  said,  that  here  I  was  willing  to  admit  and 
insist  upon  all  that  the  Scriptures  teach  in  regard  to 
the  benefits  and  blessings  of  faith,  obedience,  and 
Christian  life.  I  deny  that  God  Almighty  has  sus¬ 
pended  the  immortal  destiny  of  the  human  race  upon 
any  contingency  whatever.  An  earthly  parent  may 
place  some  responsibility  upon  his  child,  but  there 
must  be  a  limit  to  that  responsibility.  Suppose,  for 
instance,  that  we  illustrate  this  by  an  incident.  It  is 
said,  that  once,  in  the  western  country- — and  this  was 
all  west  awhile  ago — there  was  a  family  that  lived  in 
a  house  without  a  floor,  save  the  earth  ;  and  in  the 
great  cabin  that  they  had  built  up,  they  had  their 
well  in  one  corner  of  the  room.  It  had  remained 
uncovered,  and  the  little  children  were  playing  around. 


28 


THE  DESTINY  OF  MAN. 


A  neighbor  went  in,  and  said  to  the  mother,  “  I 
should  be  afraid  to  have  the  children  running  around  ; 
they  might  fall  in,  and  get  drowned.”  “  Law  me,” 
she  replied  ;  “  we  have  a  dozen  children  ;  we  have 
lived  here  so  many  years,  and  there  have  never 
been  but  two  drowned  yet.”  [Laughter.]  Now,  had 
the  parents  the  right  to  expose  their  children  to  such 
a  danger?  You  answer,  no.  They  might  have 
placed  certain  responsibilities  before  the  child  ;  but 
as  good  parents  they  could  not  have  placed  so  great 
a  responsibility  and  risk  ;  and  the  civil  law  of  our 
land  will  hold  these  parents  responsible  for  the  death 
of  those  children  ;  and  you  know  it.  The  mother 
might  say  :  If  you  do  thus  and  so,  while  I  am  absent, 
I  will  deny  you  such  and  such  things,  and  I  will  in¬ 
flict  such  and  such  punishments  upon  you.  It  would 
not  be  right  for  the  mother  to  take  some  pills  of  ar¬ 
senic,  roll  them  with  sugar-coating,  and  lay  them  on 
the  table,  and  say  to  the  children  :  “  Do  n’t  touch 
those  pills  while  I  am  gone  ;  if  you  do,  you  will  suf¬ 
fer  for  it.”  She  goes  to  the  neighbors,  and  when 
she  returns  she  finds  them  all  dead.  The  law  says 
that  mother  has  murdered  her  children.  She  has 
exposed  them  to  a  great  danger.  She  has  placed  a 
needless  responsibility  on  them.  While  she  has  a 
perfect  right  to  train  them  with  reasonable  exposures 
and  dangers,  she  has  no  right  to  offer  these  unrea- 
sonable  dangers.  The  parent  may  be  perfectly  good, 
and  place  reasonable  and  limited  responsibility  upon 
the  child  ;  but  in  placing  this  great  danger  before  it,  or 
destroying  its  life  by  the  pills  of  arsenic,  she  is  fiendish, 
she  is  cruel,  she  is  devilish  ;  and  the  law  decides  that 
no  such  mother  is  fit  to  have  the  care  of  children,  and 
will  do  one  of  two  things,  either  incarcerate  her  in 
the  penitentiary,  or  give  her  a  home  in  the  lunatic 
asylum.  Where  will  you  put  your  God  ?  According 
to  my  brother’s  theology,  God  has  acted  in  a  worse 


29 


mr.  carlton’s  second  speech. 

manner  than  this  mother  ;  for  he  has  exposed  them 
to  an  infinite  danger,  and  to  inextricable  evil,  one 
from  which  the  omnipotent  God  himself  can  not  ex¬ 
tricate  them.  I  do  n’t  believe  any  such  thing  as 
that.  I  do  n’t  pretend  to.  Well,  then,  the  limited 
evil,  the  limited  disobedience  and  chastisements  and 
punishments  exist  in  the  family  government  ;  they 
do  in  the  divine  government.  God  is  good  in  the 
administration  of  such  a  government  of  his  own,  be¬ 
cause  the  evil  which  is  then  possible  for  them  to  in¬ 
volve  themselves  in  is  not  an  inextricable  evil,  is  not 
final  ;  it  is  temporary  and  limited ;  and  the  whole 
thing  in  itself  is  susceptible  of  being  controlled  for 
final  good  in  harmony  with  that  character ;  and  as  it 
is  in  harmony  with  that  character,  the  permission  of 
the  temporary  evil  was  not  incompatible  with  that 
goodness  which  results  in  the  final  good  of  all  con¬ 
cerned.  That  is  what  I  mean.  I  know  the  argu¬ 
ment  of  limited  evil  and  limited  suffering  is  brought 
up  against  the  benevolence  of  God  and  the  divine 
goodness  ;  but  when  we  understand  this  thing,  the 
apparent  inconsistency  vanishes.  Here,  for  instance, 
is  a  man  that  goes  into  a  room.  He  beholds  a  man 
bound  down  on  a  table.  Men  are  there  amputating 
a  limb,  sawing  the  bone,  cutting  the  flesh,  and  tying 
up  the  arteries.  The  man  tries  to  seize  something 
to  kill  those  monsters  of  cruelty.  The  surgeon  says  : 
“Hold  on  a  moment!  This  man  has  a  terrible  can¬ 
cer  on  his  limb.  The  only  way  to  save  his  life  is  to 
amputate  it.”  These  cruel  monsters  become  angels 
of  mercy,  and  he  is  ready  to  furnish  any  assistance 
to  them.  We  can  see  how  these  can  be  made  to 
harmonize  with  goodness.  And  if  temporal  evil  can 
be  made  to  harmonize,  why  not  endless  evil  ?  If  it 
can  be  shown  that  it  would  be  just  as  good  and  just 
as  consistent  with  the  goodness  of  the  surgeon  to  be 
cutting  away  at  the  man’s  limb  as  long  as  he  lived, 


30 


THE  DESTINY  OF  MAN. 


then  there  would  be  no  difference.  But  that  would 
be  different,  because  in  the  one  case  they  have  a 
good  object,  and  in  the  other  they  can  not  have  a 
good  object.  That  is  the  difference.  In  temporal 
suffering  and  pain,  there  may  be  a  good  object ;  in 
endless  misery  there  can  be  no  good,  because  there 
is  no  afterwards  to  it.  That  is  the  point !  God’s 
holiness  and  happiness  demand  the  final  holiness  and 
happiness  of  all  mankind.  To  balance  that,  he  has 
taken  a  position  that  we  want  to  examine :  that  is, 
that  God’s  holiness  and  justice  demand  that  the 
wicked  shall  be  punished.  Is  that  the  highest  de¬ 
mand  of  holiness? — the  primary,  the  great  demand 
of  justice  ?  No  !  Will  the  holiness  and  justice  of 
Go*d  be  satisfied  with  the  suffering  of  the  wicked  ? 
Let  him  take  that  ground,  if  he  dare  !  What  is  the 
primary  demand  of  God’s  holiness  and  justice  ?  Why, 
the  ultimate  purity  and  obedience  of  all  the  gov¬ 
erned.  Yes  !  Well,  when  will  the  demands  of  good¬ 
ness  be  satisfied  ?  When  they  become  good.  Why 
does  justice  require  punishment  ?  It  can  not,  only 
as  looking  to  the  bringing  of  all  to  obedience,  good¬ 
ness,  and  happiness. 

So  much  for  the  argument,  which  you  can  all  per¬ 
ceive  is  no  argument  at  all.  The  justice  of  God 
requires  that  the  wicked  should  be  damned.  All 
have  sinned,  and  all  will  be  damned.  That  is  so. 
Nothing  is  more  clearly  taught  in  the  Bible.  The 
Bible  does  teach  the  universal  damnation  of  sinners. 
There  can  be  no  controversy  on  that.  The  question 
then  is  :  Does  it  teach  the  holiness  and  happiness 
ultimate  beyond  that  damnation  ? 

My  second  argument  upon  the  affirmative  of  this 
proposition  is :  God  has  revealed  his  purpose  to  bring 
all  mankind  to  holiness  and  happiness.  Genesis  i, 
27  :  “  So  God  created  man  in  his  own  image,  in  the 
image  of  God  created  he  him ;  male  and  female 


3i 


•  mr.  carlton’s  second  speech. 

created  he  them.”  Isaiah  xlv,  22-25  :  "Look  unto  me, 
and  be  ye  saved,  all  the  ends  of  the  earth  :  for  I  am 
God,  and  there  is  none  else.  I  have  sworn  by  my¬ 
self,  the  word  is  gone  out  of  my  mouth  in  righteous¬ 
ness,  and  shall  not  return,  That  unto  me  every  knee 
shall  bow,  and  every  tongue  shall  swear.  Surely  shall 
one  say,  In  the  Lord  have  I  righteousness  and 
strength.  Even  to  him  shall  men  come ;  and  all 
that  are  incensed  against  him  shall  be  ashamed. 
In  the  Lord  shall  all  the  seed  of  Israel  be  justi¬ 
fied,  and  shall  glory.”  Hebrews  ii,  6,  7  :  “But  one  in 
a  certain  place  testified,  saying,  What  is  man,  that 
thou  art  mindful  of  him  ?  or  the  son  of  man,  that 
thou  visitest  him  ?  Thou  madest  him  a  little  lower 
than  the  angels  :  thou  crownedst  him  with  glory  and 
honor,  and  didst  set  him  over  the  works  of  thy 
hands.” 

A  little  lower  than  the  angels,  brukus ,  a  little  while 
lower  than  the  angels.  The  apostle  says  God  made 
man  a  little  while  lower  than  the  angels  ;  what  did 
he  make  him  for  the  rest  of  the  time  ?  Ephesians  i, 
8,  9,  10:  “Wherein  he  hath  abounded  toward  us  in 
all  wisdom  and  prudence ;  having  made  known  unto 
us  the  mystery  of  his  will,  according  to  his  good  pleas¬ 
ure,  which  he  hath  purposed  in  himself:  That  in  the 
dispensation  of  the  fullness  of  times,  he  might  gather 
together  in  one  all  things  in  Christ,  both  which  are 
in  heaven,  and  which  are  on  earth,  even  in  him.” 
Romans  viii,  20,  21:  “For  the  creature  was  made 
subject  to  vanity,  not  willingly,  but  by  reason  of  him 
who  hath  subjected  the  same  in  hope ;  because  the 
creature  itself  also  shall  be  delivered  from  the  bondage 
of  corruption  into  the  glorious  liberty  of  the  children 
of  God.” 

How  clear  and  plain'  You  can  all  perceive  this 
fact  in  the  revelation  of  God’s  possibility  concerning 
man.  He  made  man  for  a  little  time  lower  than  the 


32 


THE  DESTINY  OF  MAN. 


angels.  He  tells  for  what  destiny  he  designed  him 
beyond  that  little  time,  “the  creature  also  shall  be 
delivered  from  the  bondage  of  corruption — from  this 
condition  in  which  they  are  placed,  a  little  lower  than 
the  angels  of  God — into  the  glorious  liberty  of  the 
children  of  God.”  Is  that  “glorious  liberty”  a 
happy  destiny  ?  Are  not  those  who  die  in  willful 
disobedience  to  the  Gospel  of  Jesus  Christ,  persons 
that  are  just  as  much  made  in  subjection  to  vanity 
as  the  good  and  virtuous  ?  Are  we  not  all  in  subjec¬ 
tion  in  the  same  state  of  “vanity,”  and  in  the  same 
“bondage  of  corruption?”  What  does  the  testimony 
say?  The  same  beings  and  the  same  number  of 
beings,  there  is  no  exception,  all  that  were  made 
subject  to  vanity,  shall  be  delivered  from  that  state 
into  the  glorious  liberty  of  the  children  of  God.  Ephe¬ 
sians  i,  11-14  inclusive:  “In  whom  also  we  have 
obtained  an  inheritance,  being  predestinated  accord¬ 
ing  to  the  purpose  of  him  who  worketh  all  things 
after  the  counsel  of  his  own  will ;  that  we  should  be 
to  the  praise  of  his  glory,  who  first  trusted  in  Christ. 
In  whom  ye  also  trusted,  after  that  ye  heard  the 
word  of  truth,  the  gospel  of  your  salvation :  in  whom 
also,  after  that  ye  believed,  ye  were  sealed  with  that 
Holy  Spirit  of  promise,  which  is  the  earnest  of  our 
inheritance,  until  the  redemption  of  the  purchased 
possession,  unto  the  praise  of  his  glory.” 

I  want  you  to  notice  particularly  the  language  em¬ 
ployed  here,  that  the  Christian  here  enjoys  “the 
earnest  of  the  inheritance  until  the  redemption  of 
the  purchased  possession.”  Now,  what  is  “the  pur¬ 
chased  possession  ?”  Hebrews  ii,  8,  9  :  “  Thou  hast 
put  all  things  in  subjection  under  his  feet.  For  in 
that  he  put  all  in  subjection  under  him,  he  left  noth¬ 
ing  that  is  not  put  under  him.  But  now  we  see  not  yet 
all  things  put  under  him  :  but  we  see  Jesus,  who  was 
made  a  little  lower  than  the  angels  for  the  suffering 


MR.  MOORE’S  SECOND  SPEECH. 


33 


of  death,  crowned  with  glory  and  honor  ;  that  he  by 
the  grace  of  God  should  taste  death  for  every  man.” 

How  many  did  he  give  himself  a  ransom  for  ? 
“Ye  are  not  your  own,”  said  the  apostle,  “ye  are  pur¬ 
chased  with  a  price.”  Who  constitute  the  purchased 
possession  ?  He  gave  himself  a  ransom  for  all  men, 
says  the  Apostle  Paul,  in  i  Timothy  ii,  6.  Then 
all  mankind  constitute  the  purchased  possession,  and 
the  Christian  here  enjoys  the  earnest  of  the  inherit¬ 
ance  previous  to  entering  upon  that  inheritance 
into  which  the  purchased  possession  is  to  be  brought. 
\Time  expired, ’ 


[mr.  moore’s  second  speech.] 

Gentlemen  Moderators ,  Ladies  and  Gentlemen : 

I  hope  that  every  person  will  feel  sufficient  interest 
in  the  subject,  and  the  importance  of  the  exercise  of 
justice  to  hear  both  sides  of  the  question  fully. 

Bro.  Carlton  was  mistaken  about  my  saying  that 
an  appeal  to  sympathy  was  corroborative  evidence. 
I  said  that  nothing  but  the  testimony  of  the  Bible 
could  be  relied  upon,  except  as  it  might  be  corrobo¬ 
rative.  My  mind  had  not  before  it,  at  the  time,  the 
sympathy  of  which  he  speaks.  If  he  can  show  that 
the  Bible  teaches  that  human  sympathy  is  corrobo¬ 
rative  evidence,  I  shall  have  no  objection  to  receiving 
it.  We  want  first  what  the  Bible  says,  and  then,  if 
there  be  any  corroborative  witnesses,  let  them  be 
placed  on  the  stand  afterwards.  This  seems  to  be 
logical.  Much  of  what  has  been  said  I  need  not 
farther  call  attention  to. 

I  ask  you  immediately  away  to  the  assumption  that 
the  ultimate  destiny  of  mankind  depends  on  no  con¬ 
tingency.  This  is  really  the  “tug  of  war.”  This  is 
precisely  the  point  of  issue.  If  my  brother  shall  show 


34 


THE  DESTINY  OF  MAN. 


that  it  is  true,  I  yield  the  whole  question.  And  that 
Bro.  Carlton  is  not  alone  upon  this  subject  among 
his  brethren,  I  shall  read  a  few  passages  from  some 
Universalist  works.  “Pro  and  Con,”  by  George 
Rogers,  pages  63,  64:  “There  are  in  the  Scriptures, 
unquestionably,  some  conditional  promises ;  these  all, 
however,  respect  our  situation  in  time,  and  in  no  case 
extend  their  reference  to  eternity.  Salvation,  through 
faith,  takes  place  during  the  present  existence  of  the 
believer,  and  damnation  through  unbelief  takes  place 
during  the  present  existence  of  the  unbeliever.  The 
promises  which  respect  man’s  condition  beyond  death 
are  absolute.  As  already  said,  they  rest  on  no  con¬ 
tingent.”  I  read  from  I.  D.  Williamson’s  “Exposi¬ 
tion  of  Universalism,”  pages  160,  161  :  “There  has 
been  a  great  question  in  the  world  whether  gospel 
salvation  is  conditional  or  unconditional,  limited  or 
universal,  and  it  will  appear,  in  the  course  of  this 
discussion,  that  all  this  controversy  originates  in  a 
want  of  attention  to  the  meaning  of  this  word,  and 
that  in  a  sense  both  parties  have  been  right  and  both 
wrong.  There  are  two  kinds  of  salvation  mentioned 
in  the  text,  and  it  will  appear,  on  examination,  that 
one  is  limited  and  conditional,  and  the  other  universal 
and  unconditional;  so  that  what  may  be  affirmed  of 
the  one  can  not  be  affirmed  of  the  other.  To  illus¬ 
trate  these  two  kinds  of  salvation  is  the  work  now 
before  us.  I  notice,  first :  The  special  salvation  of 
the  believer.  God  is  the  Savior  of  all  men,  especially 
of  those  that  believe.  1.  The  believer  is  saved  from 
sin,  ‘  the  direst  foe  of  man.’  This  salvation  is  wrought 
on  the  believer  by  faith.”  I  will  stop  to  make  inquiry 
of  Bro.  Carlton,  since  he  has  assumed,  substantially, 
the  same  thing  that  I  am  reading:  If  that  salvation 
is  wrought  on  the  believer  by  faith,  whether  the  in¬ 
dividual  that  never  has  faith  enjoys  this  salvation, 
and  whether  this  salvation  is  of  any  consequence  ? 


35 


MR.  MOORE’S  SECOND  SPEECH. 

“  2.  The  believer  is  saved  from  ignorance  of  God  and 
his  character.  3.  The  believer  is  saved  from  the 
bondage  of  the  fear  of  death.  I  come  to  speak  of 
that  salvation  which  is  for  all  men.  This  salvation  is 
unconditional,  and  is  uniformly  so  represented  in  the 
Scriptures.  Human  agency  can  not  affect  it,  nor 
does  it,  nor  can  it  depend  upon  any  thing  that  man 
can  do  or  believe,  or  upon  the  strength  of  man  in  any 
sense  of  the  word.” 

Again,  Mr.  Carlton,  in  the  debate  that  he  and  I 
held  in  Pricetown,  Ohio,  made  this  statement:  “Did 
God  ever  teach  you  to  be  anxious  about  your  future 
destiny  ?  All  anxiety  about  our  future  destiny  is  folly.” 

It  should  be  remembered  here  that  we  are  to  take 
nothing  for  granted,  especially  where  there  is  a  differ¬ 
ence,  and  that  there  is  a  difference  between  us  no  one 
can  doubt.  The  major  proposition  demands  proof, 
according  to  the  law  of  syllogism,  which  says  :  “  No 
conclusion  can  be  legitimately  drawn  in  any  argument 
except  from  two  propositions :  either  admitted  by  the 
opponent  or  proved  by  the  affirmant.” 

I  will  read  a  few  passages  of  the  sacred  Scriptures 
upon  this  question  of  unconditional  happiness. 

Bro.  Carlton  should  show  us  a  few  of  those  passages 
establishing  unconditionality,  which  he  has  assumed 
and  roundly  asserted,  and  I  doubt  not,  thinks  he 
has  proved  ;  but  assertion  is  not  proof,  and  an  intelli¬ 
gent  audience  asks  for  the  Scripture.  I  ask  his  atten¬ 
tion  to  a  portion  of  the  Bible  teaching  on  this  ques¬ 
tion  of  conditional  happiness.  John  iii,  36  :  ’“He  that 
believeth  on  the  Son  hath  everlasting  life  :  and  he  that 
believeth  not  the  Son  shall  not  see  life  ;  but  the  wrath 
of  God  abideth  on  him.”  John  iii,  14-17:  “And  as 
Moses  lifted  up  the  serpent  in  the  wilderness,  even 
so  must  the  Son  of  man  be  lifted  up  ;  that  whosoever 
believeth  in  him  should  not  perish,  but  have  eternal  life. 
For  God  so  loved  the  world,  that  he  gave  his  only 


36 


THE  DESTINY  OF  MAN. 


begotten  Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life.  For  God  sent 
not  his  Son  into  the  world  to  condemn  the  world  ; 
but  that  the  world  through  him  might  be  saved.” 

I  would  remark  on  these  passages,  that  the  salvation 
or  life  promised  is  conditional,  no  sane  man  will  dare 
to  question.  The  only  possible  way  to  evade  the  force 
of  these  passages  is  to  deny  that  they  refer  to  ultimate 
salvation.  Second,  if  this  be  done,  I  would  ask  what 
the  eternal,  everlasting  life  here  promised  can  mean  ? 
To  this  question  I  ask  special  attention.  Further, 
endless  life  is  in  Christ.  See  Col.  iii,  1-3  :  “  If  ye  then 
be  risen  with  Christ,  seek  those  things  which  are 
above,  where  Christ  sitteth  on  the  right  hand  of  God. 
Set  your  affection  on  things  above,  not  on  things  on 
the  earth.  For  ye  are  dead,  and  your  life  is  hid  with 
Christ  in  God.” 

You  will  not  fail  to  perceive,  now,  that  there  is  a 
promise  made  of  the  enjoyment  of  the  life  hid  in 
Christ  at  the  time  when  Christ  comes.  This  is  made 
to  persons  already  enjoying  life.  I  know  what  his 
answer  will  be,  and  could  give  it,  but  will  not  do  so 
now.  I  read  again  from  John  i,  4  :  “  In  him  was  life ; 
and  the  life  was  the  light  of  men.”  We  want  to  see 
that  the  eternal  life  is  in  Christ.  1  John  v,  11,  12: 
“  And  this  is  the  record,  that  God  hath  given  to  us 
eternal  life  ;  and  this  life  is  in  his  Son.  He  that  hath 
the  Son,  hath  life  ;  and  he  that  hath  not  the  Son  of 
God,  hath  not  life.” 

You  will  remark,  now,  we  have  not  eternal  life,  or 
special  life,  but  life  in  the  abstract,  and  as  a  conse- 
qence  all  the  life  there  is,  for  the  word  life  in  its  pri¬ 
mary  import  means  union  with  the  fountain  of  life, 
which  is  God.  1  John  ii,  25  :  “  And  this  is  the  prom¬ 
ise  that  he  hath  promised  us,  even  eternal  life.”  I 
hope  your  attention  will  be  fixed  upon  what  the  prom¬ 
ise  is.  It  is  eternal  life.  It  is  in  Christ.  It  is  to  be 


37 


MR.  MOORE’S  SECOND  SPEECH. 

enjoyed  conditionally.  “  He  that  hath  the  Son,  hath 
life ;  he  that  hath  not  the  Son,” — the  individual  who 
does  not  believe — “  hath  not  life.” 

Fourth.  It  may  be  insisted  that  the  ultimate  salva¬ 
tion  is  absolute,  because  in  some  places  it  is  spoken  of 
without  any  express  condition.  I  refer  you,  in  reply, 
to  the  Scriptures.  Jonah  iii,  3-10,  will  furnish  us  a 
very  clear  illustration  of  the  most  forcible  language 
that  we  may  employ.  Jonah  was  required  to  go  to 
Nineveh  and  say:  “Yet  forty  days  and  Nineveh  shall 
be  destroyed.”  You  will  observe  how  clear  the  lan¬ 
guage  is.  It  will  not  be  claimed  by  any  body  that 
there  is  any  condition,  if  this  is  the  expression  of  the 
absolute  decree  of  God.  The  Ninevites  must  have 
expected  that  their  city  would  be  destroyed.  It  was 
the  fiat  of  fate  ;  their  doom  was  fixed,  and  there  was 
no  escape.  What*  was  the  effect  ?  The  king  pro¬ 
claimed  a  fast,  and  commanded  that  all  should  put  on 
sackcloth  and  ashes  ;  that  they  should  repent  and  cry 
mightily  to  the  Lord.  At  the  10th  verse  we  are  in¬ 
formed  that  God  saw  that  they  had  repented,  and  he 
turned  away  from  his  wrath,  and  did  not  do  what  he 
had  said  he  would  do.  The  sequel  shows  that,  though 
there  was  no  condition  expressed,  there  was  one  im¬ 
plied.  In  the  proclamation  there  was  an  implied  con¬ 
dition,  and  it  was  this  :  If  you  do  not  repent,  it  shall 
be  so  ;  the  hypothesis  was  :  If  you  do  not  cease  your 
wickedness,  the  destruction  that  God  has  threatened 
shall  come,  and  if  they  did  not  repent  it  should  not 
come. 

In  the  second  place,  in  order  to  avoid  tediousness, 
and  to  condense  as  much  as  possible,  I  will  pass  over 
to  the  prophecy  of  Ezekiel  xxxiii,  12-16  :  “  There¬ 
fore,  thou  son  of  man,  say  unto  the  children  of  thy 
people,  The  righteousness  of  the  righteous  shall 
not  deliver  him  in  the  day  of  his  transgression  :  as 
for  the  wickedness  of  the  wicked,  he  shall  not  fall 


38 


THE  DESTINY  OF  MAN. 


thereby  in  the  day  that  he  turneth  from  his  wicked¬ 
ness  ;  neither  shall  the  righteous  be  able  to  live  for 
his  righteousness  in  the  day  that  he  sinneth.  When 
I  shall  say  to  the  righteous,  that  he  shall  surely  live ; 
if  he  trust  to  his  own  righteousness,  and  commit  ini¬ 
quity,  all  his  righteousness  shall  not  be  remembered ; 
but  for  his  iniquity  that  he  hath  committed,  he  stall 
die  for  it.  Again,  when  I  say  unto  the  wicked,  Thou 
shalt  surely  die  ;  if  he  turn  from  his  sin,  and  do  that 
which  is  lawful  and  right ;  if  the  wicked  restore  the 
pledge,  give  again  that  he  had  robbed,  walk  in  the 
statutes  of  life,  without  committing  iniquity  ;  he  shall 
surely  live,  he  shall  not  die.  None  of  his  sins  that  he 
hath  committed  shall  be  mentioned  unto  him  ;  he  hath 
done  that  which  is  lawful  and  right ;  he  shall  surely 
live.”  This  expresses  clearly  and  palpably  the  divine 
arrangement,  and  settles  beyond  question  the  manner 
of  God’s  dealings  with  the  good  man  and  the  bad 
man.  He  means  if  the  bad  man  continues  bad  his 
curses  will  rest  upon  him,  and  if  he  ceases  to  be  bad, 
his  curses  shall  be  removed,  and  vice  versa ,  with  the 
good  man.  I  read  further :  “  When  I  shall  say  to  the 
righteous  that  he  shall  surely  live,” — not  merely  “shall 
live,”  which  is  the  abstract  expression  of  uncondition¬ 
ality, — but  to  make  it  stronger,  if  possible,  we  have 
the  word  “  surely  ”  thrown  in  ;  “  When  I  shall  say 

to  the  righteous  thou  shalt  surely  live  ;  if  he  trust 
to  his  own  righteousness,  and  commit  iniquity,  all  his 
righteousness  shall  not  be  remembered  ;  but  for  his 
iniquity  that  he  hath  committed,  he  shall  die  for  it. 
Again,  when  I  say  unto  the  wicked,  Thou  shalt  surely 
die,”  etc.  What  is  the  import  of  it  ?  Simply  that 
when  God  utters  a  statement,  though  there  is  no  ex¬ 
pressed  condition,  there  is  an  implied  one;  and  when 
he  says  to  that  good  man,  “You  shall  live,”  he  means 
that  that  good  man  shall  understand  him  to  say  :  “  If 
you  continue  to  be  what  you  are,  you  shall  be  blest.” 


MR.  MOORE’S  SECOND  SPEECH.  39 

On  the  contrary,  let  us  see  what  the  next  verses  say : 
“When  I  say  unto  the  wicked  thou  shalt  surely  die,” 
etc. 

After  using  this  strongest  language  that  can  be 
summoned,  “He  shall  surely  die ,”  he  says:  “If  he 
shall  turn  from  his  sin  he  shall  surely  live,  he  shall 
not  die.”  This  shows,  most  conclusively,  what  the 
Lord  means  when  he  makes  a  promise,  or  expresses 
a  threat,  without  naming  the  conditions  of  such  prom¬ 
ise  or  threat.  He  tells  us,  if  he  does  say  to  the 
righteous  that  he  shall  surely  live,  or  to  the  wicked 
that  he  shall  surely  die,  he  means  that  these  things 
shall  be  so,  conditionally.  If  the  righteous  con¬ 
tinue  to  be  righteous,  he  shall  live ;  if  the  wicked 
continue  to  be  wicked,  he  shall  surely  die.  Here  a 
rule  is  given  ;  it  is  plain  and  may  be  expressed  thus : 
If  no  condition  be  expressed,  one  or  more  must  be 
implied. 

I  now  ask  your  attention  in  connection  with  these 
same  passages,  very  clearly  settling  this  question,  as 
it  seems  to  me,  from  another  view.  I  shall  not  take 
up  your  time  in  presenting  all  I  might,  but  only  a  por¬ 
tion,  and  just  as  they  occur  to  my  mind.  2  Peter  i, 
10,  11  :  “Wherefore  the  rather,  brethren,  give  dili¬ 
gence  to  make  your  calling  and  election  sure ;  for  if 
ye  do  these  things,  ye  shall  never  fall :  for  so  an 
entrance  shall  be  ministered  unto  you  abundantly 
into  the  everlasting  kingdom  of  our  Lord  and  Savior 
Jesus  Christ.”  “These  things”  of  the  10th  verse 
you  will  gather  by  the  context,  meaning  the  seven 
qualities  of  character  necessary  to  qualify  the  man 
for  the  associations  of  a  better  life.  Now,  says  he, 
“  if  ye  do  these  ” — hypothetically — whom  does  he  ad¬ 
dress  ?  Not  a  sinner,  but  a  member  of  the  kingdom, 
a  person  who,  he  says,  “had  obtained  like  precious 
faith  with  us,”  enjoying  the  present  salvation.  To 
these  men  it  is  now  said,  “  If  ye  do  these  things  you 


40 


THE  DESTINY  OF  MAN. 


shall  never  fall;”  that  is  to  say,  you  shall  not  fall, 
conditionally.  Beside  this,  that  is,  in  this  way,  or 
after  this  manner,  in  the  use  of  these  instruments  or 
agencies,  or  upon  these  conditions,  you  shall  have  an 
abundant  entrance  into — not  a  kingdom  that  they 
were  now  in,  but  the  everlasting  kingdom  of  our 
Lord  Jesus  Christ.  I  hope  he  will  give  attention  to 
this,  and  show  us  that  it  does  not  relate  to  the  ulti¬ 
mate  state. 

I  have  shown  you  that  the  conditions  are  un¬ 
doubted.  I  read  from  i  Peter  i,  3  :  “  Blessed  be  the 
God  and  Father  of  our  Lord  Jesus  Christ,  which, 
according  to  his  abundant  mercy,  hath  begotten  us 
again  unto  a  lively  hope,  by  the  resurrection  of 
Jesus  Christ  from  the  dead.”  I  hope  you  will  re¬ 
mark  now  that  they  are  begotten  again  to  a  lively 
hope — to  an  inheritance.  Where  is  it  ?  What  is  its 
character?  It  is  “incorruptible,  undefiled,  and  that 
fadeth  not  away.”  An  inheritance  possessing  these 
qualities  must,  from  the  necessity  of  the  case,  be 
somewhere  else  than  in  this  earth.  It  must  be  be¬ 
yond  the  contaminating  influences  of  this  world.  It 
is  the  inheritance,  from  the  necessity  of  the  case, 
ultimate,  endless,  that  shall  never  fade  away.  Now, 
who  are  kept  to  the  inheritance,  undefiled  and  that 
fadeth  not  away,  “  reserved  in  heaven  ?  ”  Answer, 
verse  4,  “Ye  who  are  kept  by  the  power  of  God.” 
How?  unconditionally?  No;  “ through  faith  unto 
salvation,  ready  to  be  revealed  in  the  last  time.” 
There  is  no  avoiding  this.  They  “  are  kept  by  the 
power  of  God.”  But  how?  By  faith.  In  the  ab¬ 
sence,  therefore,  of  the  faith  of  the  individual,  they 
are  not  kept  by  the  power  of  God  to  the  salvation, 
and  hence,  are  not  begotten  again  to  a  living  hope 
by  the  resurrection  of  Jesus  Christ  to  this  inherit¬ 
ance  that  I  have  spoken  of. 

Hoping  that  I  have  now  submitted  enough  to  call 


MR.  MOORE’S  SECOND  SPEECH. 


41 


out  my  brother  a  little  further  in  this  direction,  I 
return  to  consider  his  argument,  based  upon  the  de¬ 
cree  or  purpose  of  God.  In  Genesis  i,  27,  he  has 
read :  “  So  God  created  man  in  his  own  image,”  etc. 
I  shall  just  consider  these  passages  now  in  the  light 
of  the  proposition  he  is  to  prove,  that  those  who  die 
in  willful  disobedience  shall  be  holy  and  happy.  Here 
we  are  told  that  God  created  man  in  his  own  image. 
That  is  conceded.  But,  after  the  concession,  what 
bearing  this  passage  has  on  the  ultimate  destiny  is 
left  yet  to  be  developed  by  my  brother.  I  think  I 
could  tell  you  what  use  he  could  make  of  it,  but  I 
shall  not  do  so  now.  There  is  not  a  single  word  of 
his  proposition  in  it,  or  squinting  in  the  direction  of 
it.  Simply  the  statement  of  what  God  did  when  he 
created  man.  Only  that  and  nothing  more.  Isaiah 
xlv,  23  :  “I  have  sworn  by  myself,  the  word  is  gone 
out  of  my  mouth  in  righteousness,  and  shall  not  re¬ 
turn,  That  unto  me  every  knee  shall  bow,  every 
tongue  shall  swear.”  I  have  already  read  you  the 
rule  when  this  “  shall  ”  has  no  express  condition ; 
there  is  always  an  implied  one,  as  in  the  case  re¬ 
ferred  to  in  Ezekiel,  where,  when  it  was  stated  the 
righteous  shall  not  surely  die,  the  meaning  was,  if 
they  should  continue  righteous.  So  it  will  always  be 
with  the  spiritual  or  literal  Israel.  Again,  in  regard 
to  the  verse  just  read,  “Every  knee  shall  bow,  every 
tongue  confess,”  I  ask  your  attention  to  Paul’s  use 
of  that  quotation,  Romans  xiv,  9:  “For  to  this  end 
Christ  both  died,  and  rose,  and  revived,  that  he 
might  be  Lord  both  of  the  dead  and  living.”  He 
refers,  doubtlessly,  to  the  literal  death,  for  he  is 
speaking  of  himself.  But  why  dost  thou  set  at 
naught  thy  brother  ?  for  we  shall  all  stand  before  the 
judgment-seat  of  Christ.  For  it  is  written,  “As  I 
live,  saith  the  Lord,  every  knee  shall  bow  to  me, 
and  every  tongue  shall  confess  to  God.”  So,  then, 

4 


42 


THE  DESTINY  OF  MAN. 


every  one  of  us  shall  give  an  account  of  himself  to 
God.  Precisely  so.  This  presents  the  simple  fact 
that  you  shall  be  held  responsible  to  the  Father  at 
the  judgment  when  the  great  day  comes.  And  so 
the  apostle  makes  the  application  of  this  passage 
of  Isaiah.  I  have  shown  you  that  this  does  not 
bear  on  the  proposition  ;  indeed,  that  it  is  against  it.- 
I  ask  your  attention  next  to  Hebrews  ii,  2-7:  “For 
if  the  word  spoken  by  angels  was  steadfast,  and  every 
transgression  and  disobedience  received  a  just  recom¬ 
pense  of  reward  ;  how  shall  we  escape,  if  we  neglect 
so  great  salvation ;  which  at  the  first  began  to  be 
spoken  by  the  Lord,  and  was  confirmed  unto  us  by 
them  that  heard  him  ;  God  also  bearing  them  wit¬ 
ness,  both  with  signs  and  wonders,  and  with  divers 
miracles,  and  gifts  of  the  Holy  Ghost,  according  to 
his  own  will?  For  unto  the  angels  hath  he  not  put 
in  subjection  the  world  to  come,  whereof  we  speak. 
But  one  in  a  certain  place  testified,  saying,  What  is 
man,  that  thou  art  mindful  of  him  ?  or  the  son  of 
man,  that  thou  visitest  him?  Thou  madest  him  a 
little  lower  than  the  angels.”  That  is  the  expres¬ 
sion.  You  know  he  says  in  Genesis  he  made  man 
in  his  own  image.  “Thou  crownedst  him  with  glory 
and  honor,  and  didst  set  him  over  the  works  of  thy 
hands  :  thou  hast  put  all  things  in  subjection  under 
his  feet.  For  in  that  he  put  all  in  subjection  under 
him,  he  left  nothing  that  is  not  put  under  him.  But 
now  we  see  not  yet  all  things  put  under  him.  But 
we  see  Jesus,  who  was  made  a  little  lower  than  the 
angels  for  the  suffering  of  death,  crowned  with  glory 
and  honor ;  that  he  by  the  grace  of  God  should  taste 
death  for  every  man.”  {Time  expired. 


43 


mr.  carlton’s  third  speech. 

Evening  Session ,  7  o'  clock  . 

[MR.  CARLTON’S  THIRD  SPEECH.] 

Gentlemen  Moderators ,  and  Christian  Friends : 

We  resume  the  discussion  again,  first  calling  your 
attention  to  some  remarks  that  were  made  by  way  of 
rejoinder  by  Bro.  Moore.  He  desires  to  call  atten¬ 
tion  to  the  remark  I  made,  that  the  immortal  destiny 
of  man  does  not  depend  upon  any  contingency.  I 
desire  to  repeat  the  assertion,  and  say  to  you  again 
that  this  was  no  mistake  when  incidentally  remarked 
upon  the  part  of  your  speaker.  I  do  not  believe  that 
the  immortal  destiny  of  man  is  suspended  upon  any 
accidental,  fortuitous  circumstance.  I  do  not  believe 
that  the  infinite  Jehovah  would  suspend  the  immortal 
weal  of  his  children  upon  any  thing  accidental  or  un¬ 
certain.  I  grant  that  the  Scriptures  reveal  a  special 
salvation,  which  may  be  enjoyed  or  may  not,  that  is 
dependent  upon  place  and  circumstances  here  under 
which  a  man  may  be  born.  The  individual  who  is 
born  in  the  jungles  of  India,  in  the  wilds  of  Africa,  or 
some  of  the  islands  of  the  ocean,  has  had,  in  the  prov¬ 
idence  of  God,  no  opportunity  whatever  of  hearing 
even  the  name  of  Jesus.  If  salvation  and  endless 
felicity  in  the  world  to  come  was  dependent  upon  the 
man’s  repentance  toward  God,  and  faith  in  the  Lord 
Jesus  Christ  in  this  world,  God  has  given  him  no  op¬ 
portunity  whatever  for  that  salvation.  No  person  can 
pretend  to  deny  that  if  such  salvation  is  dependent 
upon  faith  and  obedience  in  this  world,  the  infant 
who  dies  in  infancy  has  no  opportunity  of  gaining 
happiness.  And  so  with  myriads  of  others.  •  The 
Scriptures  do  reveal  this  fact,  that  there  is  a  present 
and  special  salvation  that  is  dependent  upon  these 
conditions  or  circumstances  under  which  an  individ¬ 
ual  may  be  born,  the  kind  of  parents  of  whom  he 


44 


THE  DESTINY  OF  MAN. 


may  be  nurtured,  and  the  education  he  may  receive, 
and  the  apostle  speaks  particularly  of  such  a  salvation 
as  this  in  the  tenth  verse  of  the  fourth  chapter  of  first 
Timothy:  “For  therefore  we  both  labor  and  suffer 
reproach,  because  we  trust  in  the  living  God,  who  is 
the  Savior  of  all  men,  especially  of  those  that  believe.” 
He  is  the  special  Savior  of  those  that  believe,  and 
at  the  same  time  he  is  just  as  certainly  the  Savior  of 
all  men.  And  it  is  certainly  true  that  God  Almighty 
is  not,  and  can  not,  be  the  Savior  of  any  more  than  he 
saves. 

Bro.  Moore  also  expresses  some  surprise  at  a  re¬ 
mark  which  he  says  I  made  in  the  Pricetown  discus¬ 
sion  in  regard  to  man’s  future  welfare,  meaning  his 
immortal  destiny.  To  me  this  is  not  surprising  at  all. 
I  take  much  pains  and  care  in  searching  the  word  of 
God,  in  reading  the  Scriptures  of  the  Old  and  New 
Testaments,  and  what  may  appear  surprising  to  many 
of  this  congregation,  is  that  I  find  nothing  in  either 
the  Old  or  New  Testament  intimating  that  any  per¬ 
son  feared  that  when  he  should  die  he  should  fail  of  a 
happy  immortality.  That  no  one  expressed  any 
anxiety,  when  any  friend  departed,  that  he  had  failed 
of  reaching  heaven,  or  would  fail  of  going  there.  That 
there  is  no  instance  recorded  in  the  Bible  that  any 
person  ever  prayed  that  himself  or  any  body  else  might 
ever  be  saved  from  endless  suffering  in  the  world  to 
come,  and  go  to  a  place  of  endless  happiness.  If  such 
dread  and  anxiety  preyed  on  the  minds  of  the  ancient 
servants  of  God  that  have  preyed  on  the  minds  of 
many  Christians,  for  the  last  eighteen  hundred  years, 
we  shall,  before  the  close  of  this  discussion,  I  trust, 
perceive  the  reason  why  these  things  are  so. 

Then  a  position  is  assumed,  and  it  is  all  assump¬ 
tion,  that  the  eternal  life,  taught  by  Jesus  Christ, 
which  was  within  the  reach  of  man  to  be  received 
and  enjoyed  by  him  in  consequence  of  faith  and  obe- 


mr.  carltox’s  third  speech.  45 

dience,  was  the  endless  felicity  of  heaven.  That  is 
all  assumption,  and  having  assumed  that,  then  my 
brother  presented  an  array  of  passages  in  which  the 
phrase  eternal  life  or  everlasting  life  occurs,  and  under¬ 
takes  to  show  that  that  conflicts  with  the  position  I 
have  taken.  Let  him  prove  what  he  assumes.  He 
assumes  the  very  point  that  he  must  sustain,  or  gain 
nothing  at  all  by  his  position.  “  He  that  believes  on 
the  Son  hath  everlasting  life.”  When  does  he  have  it  ? 
When  he  believes.  Is  that  the  endless  happiness  of 
heaven  ?  Will  the  brother  say  yea  or  nay  ?  If  he 
says  yea,  to-morrow  the  individual  makes  shipwreck 
of  faith  and  conscience,  and  loses  his  endless  life.  “  He 
that  believeth  not  the  Son  hath  not  life.”  And  then 
he  assumes  that  the  individual  who,  within  a  certain 
time  does  not  believe  on  the  Son,  shall  not  at  any 
future  time  enter  into  that  life.  That  is  a  mere  as¬ 
sumption  without  a  particle  of  evidence  to  sustain  it. 
Let  us  look  at  this  idea  for  a  moment.  He  asks, 
What  does  the  phrase  eternal  life  or  everlasting  mean, 
if  it  does  not  mean  endless  felicity  in  heaven  ?  I 
think  we  can  easily  understand  what  it  means  by 
looking  at  the  connection  in  which  it  is  employed. 
Jesus  says,  in  John  v,  24:  “Verily,  verily,  I  say  unto 
you,  He  that  heareth  my  word,  and  believeth  on  him 
that  sent  me,  hath  everlasting  life,  and  shall  not  come 
into  condemnation  ;  but  is  passed  from  death  unto  life.” 
From  what  death  has  he  passed  ?  Why,  he  was 
dead  in  trespasses  and  sins,  and  through  faith  in  the 
Lord  Jesus  Christ  he  was  raised  up  out  of  it,  and 
came  into  spiritual  life  and  peace  by  faith  in  the  Son 
of  God?  Yes.  That  is  the  spiritual  life  which  a  be¬ 
liever  enjoys  when  he  believes?  Yes.  What  does 
that  prove  in  regard  to  the  endless  felicity  of  heaven  ? 
I  leave  this  congregation  to  judge. 

Again,  to  show  that  this  phrase  simply  signifies 
spiritual  life,  I  present  another  quotation.  The  apostle 


4  6 


THE  DESTINY  OF  MAN. 


says,  Gal.  v,  7,  8 :  “  Be  not  deceived ;  God  is  not 
mocked  :  for  whatsoever  a  man  soweth,  that  shall  he 
also  reap.  For  he  that  soweth  to  his  flesh  shall  of 
the  flesh  reap  corruption  ;  but  he  that  soweth  to  the 
Spirit  shall  of  the  Spirit  reap  life  everlasting,”  spirit¬ 
ual  life. 

He  reaps  where  he  sows.  What  is  more  natural, 
easy,  and  common  sense  than  such  an  interpretation 
as  this  ?  and  what  is  more  forced,  strained,  and  la¬ 
bored  than  the  position  of  my  brother  ? 

The  next  idea  presented  is,  that  the  immortal  con¬ 
dition  of  mankind,  in  the  future,  is  suspended  upon 
contingency  here,  because  it  is  the  universal  rule 
when  God  makes  any  promise  to  mankind,  it  is  sus¬ 
pended  on  contingency,  and  may  or  may  not  be  ful¬ 
filled,  depending  on  the  faith  and  conduct  of  man. 
Where  is  the  testimony  to  sustain  this  general  rule  ? 
He  goes  to  Nineveh.  Jonah  was  sent  to  preach  to 
Nineveh,  and  to  say  to  the  inhabitants,  “  Yet  forty  days, 
and  Nineveh  shall  be  overthrown.”  The  people  of 
Nineveh  rep'ented ;  and  Nineveh  was  not  overthrown. 
Why  ?  God  did  not  visit  on  them  the  calamity  which 
was  impending.  And  why  did  he  not  ?  Was  the 
punishment  due  to  them  at  the  time  he  sent  Jonah? 
If  it  was,  why  was  it  delayed  forty  days  ?  When  we 
come  to  look  at  this  case,  we  find  that  this  was  what 
may  be  denominated  a  special  judgment.  And  still 
it  is  universally  true,  that  he  that  doeth  wrong  shall 
receive  for  the  wrong  done — and  “  in  the  day  thou 
eatest  thereof  thou  shalt  surely  die.”  While  that  is  a 
universal  truth,  and  the  individual,  as  soon  as  he  be¬ 
comes  guilty,  begins  to  suffer,  it  is  equally  true  that 
there  are  some  classes  of  judgments — which  I  denom¬ 
inate  special  judgments — -that  are  only  due  to  men 
when  there  is  a  culmination  in  sin,  when  the  cup  of 
the  iniquity  of  the  people  is  filled  up,  and  a  special 
judgment  is  due ;  and  if  persisted  in  till  that  point 


mr.  carlton’s  third  speech.  47 

is  reached,  the  judgment  descends.  If  the  individual 
or  nation  reforms  or  amends  before  that  point  is 
reached,  the  special  judgment  does  not  descend.  And 
that  was  the  case  with  the  people  of  Nineveh.  Had 
they  persisted  at  that  rate  of  iniquity,  they  would 
have  culminated  in  forty  days,  and -the  judgment  would 
have  descended.  At  this  point  I  wish  to  notice  the 
judgment  of  the  children  of  Israel,  referred  to  by  the 
Savior.  He  said:  “Fill  ye  up  the  measure  of  your 
fathers,  ye  serpents  !  Ye  generation  of  vipers,  how 
can  ye  escape  the  damnation  of  hell  ?  ”  How  would 
they  escape  it  now?  It  was  not  due  yet.  When 
would  it  become  due  ?  When  they  filled  up  the 
cup  of  their  iniquity.  Concerning  this  he  said,  Mat¬ 
thew  xxiii,  37,  38:  “O  Jerusalem,  Jerusalem,  thou 
that  killest  the  prophets,  and  stonest  them  which 
are  sent  unto  thee,  how  often  would  I  have  gathered 
thy  children  together,  even  as  a  hen  gathereth  her 
chickens  under  her  wings,  and  ye  would  not !  Be¬ 
hold,  your  house  is  left  unto  you  desolate.”  They 
did  not  turn  when  they  had  an  opportunity.  “  Oh, 
that  thou  hadst  known  the  things  that  make  for  thy 
peace  !”  They  filled  up  their  cup,  and  the  judgment 
is  come  upon  them  to  the  uttermost.  What  does 
that  prove  about  punishment  in  another  world  ? 
Nothing  at  all.  There  is  not  a  hint  or  intimation 
of  any  thing  in  regard  to  the  destiny  of  man  in  the 
immortal  world.  Well,  what  next  ?  Our  attention  is 
called  to  Ezekiel  xxxiii,  in  order  to  show  that  when 
God  says  to  the  wicked,  that  if  he  will  turn  from  his 
wickedness,  and  leave  off  evil,  he  shall  live,  and  if 
the  righteous  man  shall  turn  from  his  righteousness, 
and  commit  iniquity,  he  shall  not  live.  Now,  does 
this  destroy  the  general  order  in  which  God  admin¬ 
isters  justice,  by  beginning  to  punish  the  individual 
as  soon  as  he  is  guilty?  No!  Is  it  not  an  excep¬ 
tion?  No!  How  is  it  then?  My  brother  seems  to 


48 


THE  DESTINY  OF  MAN. 


lose  sight  of  the  idea  that  God  punishes  man  as  soon 
as  he  becomes  guilty.  Then  he  begins  to  suffer ; 
and  if,  after  he  sins,  he  turns,  before  the  future  judg¬ 
ment,  he  shall  not  receive  any  punishment.  That  is 
a  confession  of  the  point.  This  passage  of  Ezekiel, 
instead  of  referring  to  the  immortal  death  of  man¬ 
kind,  speaks  of  his  sins  with  reference  to  the  tem¬ 
poral  death,  as  the  penalty  for  those  transgressions. 
You  will  find  this  pointed  out  with  regard  to  the  case 
of  the  watchman  who  failed  to  give  the  alarm  at  the 
approach  of  danger.  Also  Ezekiel  xviii,  26  :  “When 
a  righteous  man  turneth  away  from  his  righteousness, 
and  committeth  iniquity,  and  dieth  in  them  ;  for  his 
iniquity  that  he  hath  done  shall  he  die.”  He  dieth 
only  for  the  iniquity  that  he  has  done.  Here  the 
doctrine  is  taught  that  was  taught  in  the  Garden  of 
Eden  :  “  On  the  day  thou  eatest  thereof  thou  shalt 
surely  die.”  The  individual  who  commits  iniquity 
dies  when  he  commits  it.  The  death  of  the  body,  or 
infliction  of  the  special  judgment  by  which  the  indi¬ 
vidual  was  to  suffer,  or  destruction  of  his  literal  life, 
is  the  punishment.  There  the  brother  will  find  the 
figurative  death  and  the  literal  death  treated  in  the 
same  verse,  one  of  which  he  will  suffer  certain,  the 
other  of  which  may  be  avoided  by  timely  reformation. 

Next,  our  attention  is  called  to  2  Peter  i,  10,  n: 
“  Wherefore  the  rather,  brethren,  give  diligence  to 
make  your  calling  and  election  sure  ;  for  if  ye  do 
these  things,  ye  shall  never  fall :  for  so  an  entrance 
shall  be  ministered  unto  you  abundantly  into  the 
everlasting  kingdom  of  our  Lord  and  Savior  Jesus 
Christ.” 

He  infers,  again,  that  the  phrase  everlasting  king¬ 
dom  denotes  heaven,  which  I  by  no  means  grant. 
Well,  what  is  the  proof  he  furnishes  that  it  does 
mean  heaven  ?  He  says  these  persons  had  already 
entered  the  Christian  Church  and  were  disciples  of 


49 


mr.  carlton’s  third  speech. 

Jesus.  If  he  goes  back  to  the  eighteenth  chapter  of 
Matthew,  he  will  find  the  Savior  addresses  persons 
who  were  in  the  church.  He  said:  “Except  ye  be 
converted,  and  become  as  little  children,  ye  shall  in 
no  case  enter  the  kingdom  of  heaven.”  And  when 
he  addressed  Peter,  who  was  one  of  the  most  ardent 
and  devoted  followers  of  the  Lord  Jesus  Christ,  he 
said,  Luke  xxii,  31,  32:  “Satan  has  desired  that  he 
may  have  you,  that  he  may  sift  you  as  wheat ;  but  I 
have  prayed  for  thee,  that  thy  faith  fail  not :  and  when 
thou  art  converted,  strengthen  thy  brethren.”  He 
told  him  he  was  not  converted.  A  great  many  per¬ 
sons  in  the  church  are  not  converted  yet.  The  apostle 
was  exhorting  them  to  Christian  perserverance,  and 
he  said,  “  If  ye  add  these  graces  to  your  profession,  ye 
shall  never  fall,  and  so  an  entrance  shall  be  adminis¬ 
tered  unto  you  in  the  everlasting  kingdom.”  You  are 
in  the  visible  church,  and  you  shall  be  admitted  into 
the  spiritual  reign  of  our  Lord  Jesus  Christ,  and 
enjoy  these  rich  spiritual  blessings  which  the  Apostle 
Paul  anticipated  when  he  said  he  was  laboring  if  by 
any  rneans  he  might  attain  unto  the  resurrection  of 
the  dead,  not  as  though  he  had  already  attained,  or 
was  already  perfect.  What  has  that  to  do  with  the 
immortal  destiny  of  mankind  ? 

Well,  then,  he  quotes  1  Peter  i,  3  :  “  Blessed  be  the 
God  and  Lather  of  our  Lord  Jesus  Christ,  which 
according  to  his  abundant  mercy  hath  begotten  us 
again  unto  a  lively  hope  by  the  resurrection  of  Jesus 
Christ  from  the  dead.”  He  says  he  begot  them  unto 
a  lively  hope — they  were  begotten  unto  the  hope 
of  an  inheritance  incorruptible,  undefiled,  and  that 
fadeth  not  away.  He  does  not  say  that  by  faith 
they  were  entitled  to  that  inheritance.  “  Unto  you 
who  are  kept  by  the  power  of  God  through  faith 
unto  salvation,  ready  to  be  revealed  in  the  last  time.” 
Were  they  now  by  their  faith  begotten  into  that  end- 

5 


50 


THE  DESTINY  OF  MAN. 


less  salvation  ?  That  is  just  the  point  that  remains 
to  be  proved.  Through  their  faith  or  through  the 
fidelity  of  God  ?  It  was  through  the  faithfulness  of 
God  that  they  were  reserved  unto  that  salvation. 
But,  my  friends,  there  are  several  things  to  be  looked 
at  in  the  construction  of  these  points  :  whether  this 
depends  on  accidental  circumstances,  or  whether  God 
is  working  it  out  according  to  the  power  of  his  own 
will. 

Next,  Genesis  i,  27.  What  has  this  to  do  with 
it?  Isaiah  xlv,  22,  23:  “Look  unto  me,  and  be  ye 
saved,  all  ye  ends  of  the  earth  :  for  I  am  God,  and 
there  is  none  else.  I  have  sworn  by  myself,  the  word 
is  gone  out  of  my  mouth  in  righteousness,  and  shaU 
not  return,  That  unto  me  every  knee  shall  bow,  and 
every  tongue  shall  swear.”  What  does  the  brother 
do  with  this  ?  I  was  surprised,  after  he  had  gone  over 
this  with  me  so  many  times,  to  hear  him  emphasize 
this  little  word  one ,  surely  shall  one  say :  that  God 
has  said  the  salvation  of  one,  at  least,  is  certain  !  I 
would  ask  the  brother  whether  that  does  not  depend 
on  contingency  ?  The  .brother  knows  that  word  one 
is  a  supplied  word.  It  is  not  in  the  original  ;  there  is 
an  ellipsis  in  the  sentence,  and  it  requires  that  we 
fill  it  and  gather  from  its  sense  what  would  fill  it.  I 
have  sworn,  etc.,  that  unto  me  every  knee  shall  bow, 
and  every  tongue  shall  swear,  surely  shall  say.  How 
many  shall  say  ?  Why,  you  understand,  every  one  shall 
say,  should  supply  the  ellipsis.  I  am  not  particular 
whether  you  fill  it  or  leave  it  without  being  filled  ;  in 
either  case  you  get  the  idea,  that  every  one  shall  say. 
But  then  he  has  found  that  the  apostle  explains  this 
in  Romans  xiv,  9-1 1  :  “We  shall  stand  before  the 
judgment-seat  of  Christ.”  Where  is  the  judgment- 
seat  of  Christ  ?  Jesus  Christ  says  :  “For  judgment  I 
am  come  into  this  world.”  Is  he  come  from  his  judg¬ 
ment-seat  ?  Is  he  come  here  for  judgment,  when  his 


mr.  carlton’s  third  speech.  51 

judgment-seat  is  in  another  world  ?  If  the  brother 
attempts  to  evade  the  force  of  that,  let  him  explain 
the  difficulty. 

We  have  another  that  is  extremely  rich,  Hebrews 
ii,  2.  I  begin  at  the  first  verse :  “  Therefore  we 
ought  to  give  the  more  earnest  heed  to  the  things 
which  we  have  heard,  lest  at  any  time  we  should  let 
them  slip.  For  if  the  word  spoken  by  angels  was 
steadfast,  and  every  transgression  and  disobedience 
received  a  just  recompense  of  reward  ;  how  shall  we 
escape,  if  we  neglect  so  great  salvation?”  What 
was  the  word  spoken  by  angels  that  was  steadfast  ? 
Stephen  says,  Acts  vii :  “That  the  Jews  received  the 
law  by  the  disposition  of  angels,  and  have  not  kept 
it.”  Then  the  laws  given  to  the  children  of  Israel, 
amid  the  thunders  and  lightnings  of  Sinai,  was  the 
word  spoken  by  angels  ;  and  the  apostle  affirms  that, 
under  the  reign  of  that  law,  every  transgression  re¬ 
ceived  a  just  recompense  of  reward.  I  hope  the 
brother  will  not  make  endless  punishment  out  of 
this  text. 

How  shall  we  escape  ?  Escape  what  ?  A  just 
recompense  of  reward ;  a  limited  one  like  that  of 
the  Israelites,  which  is  already  gone  by.  God  made 
man  for  a  little  time  lower  than  the  angels.  Then 
what  ?  To  get  away  from  this  he  says  that  God  did 
create  man  a  little  lower  than  the  angels.  He  gave 
him  dominion  over  the  cattle,  etc.  ;  and  it  remained 
so  only  while  he  was  in  Eden.  The  apostle  did  not 
say,  we  see  yet  all  things  put  under  him.  They 
have  been,  but  did  not  remain  so.  We  see  Jesus 
made  a  little  lower  than  the  angels.  And  what  do 
we  learn  by  that  ?  We  learn  that  Jesus  shall  ac¬ 
complish  this  work  ;  for  he  tasted  death  for  every 
man,  and  shall  bring  all  things  into  subjection  to 
him.  \Time  expired. 


52 


THE  DESTINY  OF  MAN. 


mr.  moore’s  third  speech.] 

Gentlemen  Moderators ,  Ladies  and  Gentlemen  : 

I  shall  first  -call  your  attention  to  a  fact  in  the 
closing  part  of  the  speech  to  which  you  have  lis¬ 
tened,  before  I  refer  to  what  preceded  it.  And, 
probably,  it  would  be  just  as  well  to  commence 
where  my  brother  left  off. 

Turn,  if  you  please,  and  mark  specially  the  second 
chapter  of  Hebrews,  which  I  now  read :  “  Therefore 
we  ought  to  give  the  more  earnest  heed  to  the  things 
which  we  have  heard,  lest  at  any  time  we  should  let 
them  slip  ;  for  if  the  word  spoken  by  angels  was  stead¬ 
fast,  and  every  transgression  and  disobedience  received 
a  just  recompense  of  reward,  how  shall  we  escape  if 
we  neglect  so  great  salvation  ?  ”  The  point  of  con¬ 
trast  my  brother  misses  entirely.  It  is  the  differ¬ 
ence  between  the  salvation  that  they  enjoyed  and 
the  salvation  that  the  individual  is  now  offered. 
This  one  is  called  the  great  in  contrast  with  that. 
That  was  temporary.  It  is  known  to  every  person 
that  the  Jewish  people  were  specially  a  typical  peo¬ 
ple.  Their  temporal  rest  was  a  typical  rest,  their 
temporary  salvation  a  typical  salvation.  All  of  these 
were  types  of  the  great  antitype,  of  the  spiritual 
reign  of  Jesus  Christ;  and,  hence,  the  “great  salva¬ 
tion”  is  the  salvation  to  be  secured  through  Jesus 
Christ  ultimately.  These  persons  all  enjoyed  the  sal¬ 
vation  here.  Paul,  hence,  exhorts  them,  in  the  sixth 
chapter,  3d  verse,  to  go  on  to  perfection  ;  because,  he 
says,  if  they  do  not  they  will  lay  the  foundation  for 
another  reformation,  or  reach  the  point  where  it  is 
impossible  to  renew  them  to  repentance.  Now, 
says  he,  if  there  was  no  escape  when  the  law  was 
properly  executed,  as  it  was,  against  rebellious  Jews, 
how  shall  we  escape  if  we  neglect  to  accept  the  sal¬ 
vation  offered  to  the  world  through  Jesus  Christ, 


MR.  MOORE’S  THIRD  SPEECH. 


53 


since  God  attested  it  according  to  his  own  will?  I 
would  remark  here,  that  the  contrast  must  be  very 
striking.  The  one  is  temporal  and  typical,  the  other 
spiritual  and  anti-typical.  The  one  has  reference  to 
time  and  the  life-time  of  the  man,  the  other  has 
reference,  not  to  time,  but  to  the  spiritual  ;  not  to  the 
physical  condition  of  the  individual,  but  to  his  spirit¬ 
ual  and  eternal  condition.  One  had  reference  to  his 
relation  to  Moses  and  the  land  of  Canaan,  the  other 
to  Jesus  Christ  and  the  spiritual  Canaan.  You  will 
notice  another  fact,  that  in  the  sixth  verse  his  theory 
has  compelled  him  to  leave  out  an  important  little 
word,  the  most  important  in  the  verse.  In  the  7th 
verse:  “Thou  madest  him  a  little  lower  than  the 
angels,  and  crownedst  him  with  glory  and  honor.” 
8th  verse:  “Thou  hast  put  all  things  in  subjection 
under  his  feet.”  That  is  not  precisely  the  reading  of 
this  passage  ;  the  most  important  little  word  in  that 
passage  is  left  out.  He  says  but  “  now.”  At  this 
time,  we  do  not  see  man  as  he  was  first  made.  My 
brother  will  not  forget  that  he  told  us  he  was  made 
in  the  image  of  God.  Does  he  mean  to  prove  by 
this  passage  that  when  God  made  him  he  made  him 
bad  ?  How  will  he  avoid  the  conclusion,  that  God 
when  he  made  him  was  wrong  somehow  ? 

I  turn  now  to  Isaiah  xlv:  “Surely  shall  one  say, 
In  the  Lord  have  I  righteousness  and  strength.”  I 
am  aware  that  this  word  one  is  a  supplied  word.  It 
is  written  in  italics.  Allow  me  to  read  the  marginal 
note  which  was  written  by  the  Seventy :  “  I  have 
sworn  by  myself,  that  unto  me  every  knee  shall  bow 
and  every  tongue  shall  swear  ;  surely  shall  he  say.” 
“  Surely  shall  say  ”  is  my  brother’s  reading  ;  “  surely 
shall  he  say  in  the  Lord  is  strength  ”  is  the  marginal 
reading.-  That  a  singular  noun  or  pronoun  is  to  be 
supplied  in  this  place  must  be  manifest  from  the  se¬ 
quel  :  “  Even  to  him  shall  men  come ;  and  all  that 


54 


THE  DESTINY  OF  MAN. 


are  incensed  against  him  shall  be  ashamed.”  “  To 
him.”  To  whom  ?  Here  is  the  same  word  to  be 
supplied:  “All  that  are  incensed  against  him,”  Jesus 
shall  be  ashamed  of.  The  Apostle  Paul,  in  quoting 
from  this  same  prophet,  in  Romans  xiv,  tells  us  that 
he  that  believeth  on  me  shall  not  be  ashamed — “shall 
not  be  confounded.”  Peter  says,  and  the  prophet 
says,  “  Shall  not  make  haste.”  It  is  the  rock  that 
God  has  laid  in  Zion,  a  corner-stone,  wherein  if  the 
man  believe  he  shall  not  be  ashamed.  But  if  he  does 
not  submit  to  the  authority  of  Jesus  Christ,  he  shall 
be  ashamed.  This  is  the  positive  form  of  statement, 
and  there  is  the  same  absoluteness  required  for  it 
that  there  is  for  what  he  has  attempted  to  avoid  in 
his  criticism  on  Ezekiel  xxxiii,  26.  It  would  be  well 
for  you  to  read  the  eighteenth  chapter  of  Ezekiel :  “Yet 
the  children  of  the  people  say,  The  way  of  the  Lord  is 
not  equal.  Now,  is  not  my  way  equal  ?  are  not  their 
ways  unequal?  When  the  righteous  man  turneth 
away  from  his  righteousness,  and  committeth  iniquity, 
and  dieth  ;  for  his  inquity  shall  he  die.”  The  Lord 
is  now  accounting,  for  the  death  of  the  righteous 
man,  that  was  a  righteous  man,  and  turns  to  be  a 
wicked  man.  He  says  he  turns  to  something  that 
he  was  not  before,  and  in  refutation  of  those  that 
said  the  “  Lord’s  ways  were  not  equal.”  I  have  not 
time  to  delay  with  this  further  now. 

I  return,  and  observe  his  reference  to  Romans  xiv, 
8,  that  we  shall  all  appear  before  the  judgment-seat 
of  Christ.  My  brother  made  a  mistake,  and  failed  to 
get  the  gist  of  the  quotation.  I  showed  that  the 
apostle,  in  connection  with  the  judgment-seat  of 
Christ,  quoted  Isaiah  xiv,  23,  and  applied  it  to  the 
judgment,  and  said  that  at  that  time  “every  knee 
should  bow  and  every  tongue  should  swear.”  Now, 
my  brother  says  the  judgment  is  here.  I  shall  ask 
him  :  Does  every  knee  bow  here  ?  Is  that  true  ?  If 


MR.  MQORE’S  THIRD  SPEECH. 


55 


not,  then  one  of  two  things  is  true :  Either  the  Bible 
is  false,  or  it  must  have  reference  to  some  other  time 
beyond  this  world. 

In  his  reference  to  i  Peter  i,  he  attempts  to  avoid 
the  argument,  making  the  word  faith,  as  it  occurs 
here,  mean  fidelity  ;  and  place  it  to  God,  instead  of 
men.  I  am  disposed  to  let  the  apostle  speak  for 
himself,  and  let  the  audience  decide,  from  the  natural 
use  of  the  words,  whether  any  such  signification  can 
be  made  to  appear Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ,  which  according  to  his 
abundant  mercy  hath  begotten  us  again  unto  a  lively 
hope  by  the  resurrection  .of  Jesus  Christ  from  the 
dead.”  It  is  a  “living  hope”  only  that  does  not  die. 
LTpon  what  does  that  hope  terminate  ?  What  is  the 
thing  that  the  hope  involves  ?  Hope  always  looks 
out  to  something  in  the  future.  Paul  says  what  a 
man  sees  he  does  not  hope  for.  He  hopes  for  what 
he  does  not  see.  There  is  something  he  does  not 
now  see,  and  that  is  the  “inheritance  incorruptible, 
undefiled,  and  that  fadeth  not  away.”  Where  is  it  ? 
“Reserved  in  heaven.”  For  whom  ?  “You  who  are 
kept  by  the  power  of  God,  through  faith,  unto  salva¬ 
tion,  ready  to  be  revealed  in  the  last  time,”  “where¬ 
in,” — that  is,  in  this  salvation — “ye  greatly  rejoice, 
though  now,  for  a  season,  if  need  be,  ye  are  in  heav¬ 
iness  through  manifold  temptations ;  that  the  trial 
of  your  faith,  being  much  more  precious  than  gold 
that  perisheth,  though  it  be  tried  with  fire,  might  be 
found  unto  praise  and  honor  and  glory  at  the  appear¬ 
ing  of  Jesus  Christ.  Whom  having  not  seen,  ye  love, 
in  whom,  though  now  ye  see  him  not,  yet  believing, 
ye  rejoice  with  joy  unspeakable  and  full  of  glory,” 
looking  to  the  inheritance  which  is  incorruptible 
through  that  faith.  I  leave  the  audience  to  decide 
whether  the  faith  has  reference  to  the  man,  or  whether 
it  means  fidelity,  and  applies  to  God ;  whether  it  is 


56 


THE  DESTINY  OF  MAN. 


on  this  side  of  death,  or  on  that  side.  Let  this  suf¬ 
fice  here. 

My  brother  read  2  Peter  i,  io:  “  Give  diligence  to 
make  your  calling  and  election  sure  :  for  if  ye  do 
these  things,  ye  shall  never  fall.”  He  tells  us  that  they 
were  not  in  the  spiritual  kingdom  now.  I  ask  his  at¬ 
tention  to  the  first  verse  :  “  Simon  Peter,  a  servant 
and  an  apostle  of  Jesus  Christ,  to  them  that  have  ob¬ 
tained  like  precious  faith  with  us  through  the  right¬ 
eousness  of  God  and  our  Savior  Jesus  Christ:  grace 
and  peace  be  multiplied  unto  you  through  the  knowl¬ 
edge  of  God,  and  of  Jesus  our  Lord,  according  as  his 
divine  power  hath  given  unto  us  all  things  that  pertain 
unto  life  and  godliness,  through  the  knowledge  of  him 
that  hath  called  us  to  glory  and  virtue  :  whereby  are 
given  unto  us  exceeding  great  and  precious  promises  ; 
that  by  these  ye  might  be  partakers  of  the  divine  na¬ 
ture,  having  escaped  the  corruption  that  is  in  the 
world  through  lust.” 

I  want  to  know  whether  they  are  not  already  made 
alive  in  the  spiritual  reign  of  Jesus  Christ  ?  “  Hav¬ 

ing  escaped  the  corruption  that  is  in  the  world  through 
lust,”  and  having  been  possessed,  through  the  knowl¬ 
edge  of  Jesus  Christ,  of  all  things  that  appertain  to 
godliness,  are  they  not  now  in  the  spiritual  kingdom  ? 
If  not,  to  say  that  they  shall  never  fall,  would  be  sim¬ 
ply  folly.  It  is  something  they  are  not  in,  and  which 
they  are  to  enter  by  a  compliance  with  the  conditions 
involved. 

I  believe  I  have  attended  to  every  thing  in  the 
speech  to  which  you  have  just  listened. 

As  there  are  some  persons  here  who  did  not  hear 
the  point  in  discussion,  I  will  state  that  my  brother  is 
here  to  show  you  that  the  Scriptures  teach  that  those 
who  die  in  willful  disobedience  to  the  Gospel  of  Jesus 
Christ  will  be  ultimately  holy  and  happy.  To  teach 
is  one  thing,  to  prove  is  quite  another.  I  may  cull 


MR.  MOORE’S  THIRD  SPEECH, 


57 


out,  and  sew  together,  and  by  patch-work  prove  almost 
any  thing,  but  in  order  to  find  the  teaching  of  the  Bi¬ 
ble,  I  must  take  the  passage  with  the  context,  and  har¬ 
monize  it  with  the  general  scope  of  the  teachings  of 
the  holy  oracles.  The  proposition  involves  the  salva¬ 
tion — not  of  the  race,  because  I  admit  the  salvation 
of  the  Christian  and  the  infant,  and  they  are  not  in 
the  controversy — but  of  those  who  die  in  willful  diso¬ 
bedience  to  the  Gospel.  I  am  astonished  that  he  will 
agree  on  one  proposition  and  discuss  another.  He 
insists  that  the  issue  is  whether  the  race  shall  be 
saved.  We  agree  that  some  men  will  be  saved.  Those 
who  maintain  their  integrity  till  death  will  be  saved. 
They  are  not  in  the  issue.  Infants  are  cast  out  of  the 
issue.  But  he  wishes  to  prove  that  one  single  indi¬ 
vidual  class  included  in  the  minor  proposition,  those 
who  die  in  willful  disobedience  to  the  Gospel  of  Jesus 
Christ,  shall  be  ultimately  holy  and  happy.  This 
class,  and  this  class  alone,  is  he  affirming,  will  be  “ulti¬ 
mately  holy  and  happy.”  I  refer  to  this  because  there 
is  an  attempt  to  avoid  the  plain,  square  issue,  because 
it  is  hard  to  approach.  A  man  dislikes  to  come  out 
and  say  that  the  man  dying  intoxicated,  or  the  mur¬ 
derer,  will  be  transported  from  the  scenes  on  earth  to 
the  blissful  mansions  of  rest.  Take  the  case  of  a  man 
in  a  neighboring  town  who  had  just  imbrued  his  hands 
in  the  blood  of  his  fellow  man,  and  fell  down  beastly 
intoxicated  and  went  into  eternity.  This  man  he  af¬ 
firms  is  in  heaven.  This  is  the  man  dying  in  willful 
disobedience  to  the  Gospel  that  is  to  go  into  heaven. 
He  does  not  like  for  me  to  tell  you  that,  because  he 
does  not  want  this  people  to  know  that  he  claims  that. 
But  if  it  be  true  that  he  has  gone  to  heaven,  and  as  soon 
as  he  leaves  the  earth  body  enters  into  the  spiritual  rest, 
why  did  not  Jesus,  instead  of  saying,  “  Go  preach  the 
Gospel  to  every  creature,”  say,  “Tell  the  people  that 
whoever  dies  must  be  happy  eternally,  and  tell  them 


58 


THE  DESTINY  OF  MAN. 


to  see  that  they  use  well  their  sword,  and  keep  it  con¬ 
stantly  red  with  the  blood  of  men,  for  whoever  kills 
most  will  save  most  ?  ” 

He  inquired  of  me  to-day,  if  when  they  reached 
heaven  they  would  remain  there.  He  did  this  on  ac¬ 
count  of  my  calling  your  attention  to  the  double  char¬ 
acter  of  his  proposition.  He  proposes  to  prove  that 
it  is  “  ultimate,  final.”  I  say  that  God  made  man  in 
his  own  image,  and  he  will  tell  you  after  awhile  what 
that  image  was,  and  I  presume  will  not  vary  far  from 
the  truth.  He  made  him  in  his  own  image.  Surely, 
he  did  not  make  him  a  sinner.  My  brother  is  in¬ 
volved  in  another  difficulty  if  he  affirms  this.  You 
will  remember  that  he  spoke  of  a  man  bound  on  a 
table  with  a  cancer  on  his  foot,  which  the  surgeons 
were  amputating,  and  a  man  who  came  along  pro¬ 
posing  to  kill  them.  And  that  is  what  God  does.  God 
answers  to  the  surgeon,  and  you  answer  to  the  man 
with  the  cancer  on  the  foot ;  you  are  on  the  table,  and 
the  surgeons  are  amputating  it.  My  brother  will  have 
to  assume  that  the  doctors  put  that  cancer  on  that 
man’s  foot ;  that  they  gave  him  the  cancer  in  order 
that  they  might  have  the  privilege  of  cutting  off  his 
leg.  I  want  to  know  if  the  doctors  are  guilty  of 
this  ?  If  so,  ought  they  not  be  put  in  prison  ?  The 
doctors  are  sometimes  charged  with  giving  medicine, 
that  they  may  have  a  long  case,  but  this  would  be  an 
unheard-of  proceeding;  but  that  is  what  the  illustra¬ 
tion  amounts  to. 

Then  the  well  in  the  corner  of  the  house.  The 
well  is  the  danger ;  that  is  sin  and  misery  to  which 
society  is  subjected  in  the  world.  The  mother  is 
God.  The  children  are  God’s  creatures.  Now,  I 
want  to  know  who  put  the  well  there  in  the  corner? 
who  made  it?  We  must  get  a  little  further  back. 
He  says  the  mother  has  a  well  in  the  corner  of  the 
house,  and  a  neighbor  inquires  whether  she  is  not  afraid 


59 


MR.  MOORE’S  THIRD  SPEECH. 

the  children  will  be  drowned.  She  replies  that  only 
two  have  been  drowned.  I  want  to  know  whether 
God  made  the  well,  or  whether  it  came  by  chance, 
and  how  it  came  there  ?  He  assumes  the  agency  of 
man  in  the  premises.  When  God  made  man,  he 
made  a  man  and  not  a  machine ;  he  made  him  with 
intelligence  and  moral  powers.  If  he  had  not  made 
him  thus,  he  would  not  have  been  a  man ;  and  I 
will  say  with  all  due  deference  and  veneration  for  the 
eternal  God  and  his  omnipotence,  that  he  could  make 
nothing  else  than  what  he  did  make,  except  he  had 
made  something  else  than  a  man ;  and  to  make  him 
with  intellectual  powers  able  to  reason,  with  moral 
powers  susceptible  of  impression,  with  the  capability 
of  being  addressed,  of  judging,  deciding,  of  being  in¬ 
fluenced  by  motives,  and  of  being  held  responsible 
for  his  action  on  account  of  these  moral  powers.  On 
this  very  account  God  says  that  the  righteous  man 
that  continues  righteous  shall  be  saved,  but  that  if 
he  turn  away  he  shall  not  live,  but  die  for  his  iniquity. 
He  says  of  the  wicked  man,  who  turns  away  from  his 
iniquity,  that  he  will  save  him,  because  he  exercises 
the  moral  powers  he  possesses  and  accepts  the  offers 
of  divine  mercy,  and  thus  saves  himself.  Suppose 
there  is  every  possible  opportunity  within  the  reach 
of  the  individual  that  will  enable  him  to  be  saved.. 
Suppose  there  is  a  prevailing  epidemic  here  that  has 
never  failed  to  kill  every  case  that  it  has  attacked, 
and,  I  may  say,  that  every  body  has  it.  A  physician 
of  superior  skill  has  secured  from  materia  medica  a 
specific  which  has  never  failed  to  cure  when  used 
according  to  directions.  He  has  procured  the  remedy 
and  furnishes  it  at  his  own  expense,  and  has  produced 
testimonials  demonstrating  its  infallible  curative  pow¬ 
ers.  He  exhorts  them  to  accept  it,  and  to  accept  it 
as  a  free  gift,  and  to  apply  it  according  to  specific 
written  directions,  that  they  can  not  mistake,  written  so 


6o 


THE  DESTINY  OF  MAN. 


legibly  that  the  most  ignorant  may  understand.  The 
physician  has  accomplished  now  all  he  can  do,  unless 
he  destroys  the  agency  of  the  man  and  makes  him  a 
machine,  funnels  him,  and  pours  down  the  medicine. 
He  must  destroy  his  manhood  or  agency,  and  make  the 
man  a  machine  to  save  him,  unless  he  leaves  it  to  his 
agency  to  use  the  medicine.  This  is  precisely  what 
God  has  done  through  Christ.  He  has  brought  the 
remedy,  and  shows  them  how  to  use  it.  He  com¬ 
mands,  exhorts,  entreats  them  to  accept  and  use  it. 
If  they  will  not,  the  responsibility  is  theirs,  not  his. 

Upon  this  question  of  man’s  agency  I  desire  to 
read  a  little  from  a  Universalist.  I  like  sometimes 
to  see  brethren  disputing  among  themselves,  if  they 
do  so  kindly.  I  trust  Bro.  Carlton  will  take  it  kindly. 
It  is  from  an  article  written  for  the  Star  in  the  West , 
of  January  15,  by  George  H.  Patrick:  “All  the 
attributes  by  God  he  has  conferred  on  man,  no  differ¬ 
ence  in  kind,  only  in  degree  ;  the  one  limited,  the 
other  unlimited.  Free  agency  is  one  of  the  attributes 
possessed  by  God.  That  he  conferred  it  on  man  in  a 
limited  degree  we  must  infer  from  the  fact  that  he 
has  threatened  us  with  punishment,  and  does  inflict 
it  upon  us  for  doing  certain  things  he  has  forbidden. 
He  has  conferred  upon  us  certain  physical  powers, 
locomotion,  light,  etc.,  that  we  can  use  as  our  will 
and  wishes  may  point,  so  long  as  he  leaves  us 
possessed  of  these  faculties.  If  we  are  free  to  will 
and  to  do,  and  he  conferred  such  powers  upon  us,  how 
can  he  punish  us  for  using  them,  if  he  foreknew 
how  we  would  u^e  them,  for  that  would  destroy  our 
free  agency?  There  would  be  no  such  thing  as  vir¬ 
tue  if  there  was  no  vice.  We  must  infer,  then,  that 
God,  in  creating  man,  conferred  on  him  power  to  use 
all  his  faculties  as  his  will  and  desire  might  dictate 
to  him.  So  long  as  God  leaves  man  in  this  world,  it 
is  as  much  an  impossibility  for  God  to  control  them 


mr.  carlton’s  fourth  speech.  61 

in  any  way,  as  in  case  of  the  physical  impossibility 
stated.”  The  author  has  qualified  by  the  saving 
phraseology  in  a  limited  degree,  but  he  has  not  told 
us  the  limitation,  nor  can  he  tell  the  limitation,  that 
is  placed  on  the  agency  of  the  finite  being,  except  it 
be  the  limitation  that  God  has  placed  in  his  own 
word.  He  always  commands  him  as  if  he  could  obey  ; 
he  always  threatens  as  if  he  could  hear  ;  he  always 
speaks  to  him  as  if  he  was  a  moral  being  with  the 
ability  to  accept  what  God  presents.  \Time  expired. 


[mr.  carlton’s  fourth  speech.] 

Gentlemen  Moderators,  and  Christian  Friends : 

The  engagement  grows  more  earnest.  We  have  in 
this  last  speech  some  things  that  shall  demand  our 
attention  before  proceeding  directly  with  our  argu¬ 
ment. 

There  is  no  contrast,  we  are  told,  in  Hebrews  ii, 
between  the  punishment  under  the  law  and  that 
under  the  gospel,  or  under  the  reign  of  Christ.  It  is 
simply  between  the  two  salvations.  “Now,”  said  the 
apostle,  “we  ought  to  give  the  more  earnest  heed  to 
the  things  which  we  have  heard,  lest  at  any  time  we 
should  let  them  slip :  for  if  the  word  spoken  by  angels 
was  steadfast,  and  every  transgression  and  disobedi¬ 
ence  received  a  just  recompense  of  reward.”  There  is 
one  point.  That  settles  the  state  of  things  under  the 
old  dispensation.  “  How  shall  we  escape  if  we  neglect 
so  great  salvation  ?  ”  No  contrast  between  the  one  and 
the  other.  What  does  it  mean,  then  ?  This  is  too  plain 
a  misrepresentation  to  say  any  thing  more  about  it. 
He  says,  however,  that  the  salvation  that  is  enjoyed 
by  obedience  under  the  law  was  temporal.  Salvation 
depending  on  faith  in  Christ  is  endless  felicity.  There 


62 


THE  DESTINY  OF  MAN. 


he  assumes  what  he  is  expected  to  prove,  and  unless 
he  wades  out  to  prove  it  he  has  nothing  in  opposition 
to  my  argument.  Isaiah  xlv,  25  :  “I  have  sworn  by 
myself,  and  the  word  is  gone  out  of  my  mouth,  that 
every  knee  shall  bow,  and  every  tongue  shall  swear, 
surely  shall  one  say.”  Now  what  shall  he  surely  say 
of  me  ?  Who  would  ever  have  dreamed  of  that  to  fill 
the  ellipsis  ?  That  is  too  far-fetched  to  palm  off  upon 
any  living  man.  We  submit  that  to  the  congregation 
and  to  all  persons  who  can  read  the  English  language. 
Has  he  attacked  my  point  ?  Has  he  attempted  to 
prove  any  thing  in  that  direction  ?  Has  he  denied 
that  the  judgment-seat  of  Christ  is  here  where  he 
comes  to  judge  ?  Nothing  of  the  kind.  So  that  re¬ 
mains  in  full  force  and  virtue.  Is  the  inheritance 
that  is  incorruptible,  undefiled,  and  that  fadeth  not 
away  here  in  this  world?  No.  Where  is  it?  It  is 
above.  Were  we  begotten  into  it  ?  We  were  begot¬ 
ten  unto  a  lively  hope  unto  that  inheritance.  He 
wants  to  know  why  I  did  not  have  the  proposition 
read  :  Do  the  Holy  Scriptures  teach  the  final  holiness 
and  happiness  of  all  mankind  ?  I  can  tell  the  brother, 
because  I  could  not  get  it  so.  That  is  the  best  of 
reasons.  My  brother  would  not  meet  me  on  that 
proposition,  and  I  am  glad  that  he  would  not,  because 
it  indicates  progress.  A  few  years  ago  they  were 
willing  to  meet  the  Universalist  on  any  proposition 
that  affirmed  the  universal  salvation  of  man.  Now 
they  must  hew  down  an  affirmative  for  us  and  get  it 
as  fragmentary  as  possible,  and  we  must  take  that 
which  suits  them  or  they  will  not  meet  us  at  all. 
This  one  they  framed  for  me,  and  I  could  get  no 
other.  I  feel  like  Paul  did  when  he  met  his  friends, 
thanking  God  and  taking  courage.  The  day  for  ex¬ 
citing  the  prejudice  of  the  people  is  past.  There  is 
only  occasionally  a  man  you  can  gull.  There  is  only 
occasionally  a  mullet-head  that  you  can  excite  against 


63 


mr.  carlton’s  fourth  speech. 

it.  Any  person  of  good  sense  can  perceive  that  the 
whole  includes  all  its  parts,  and  that  I  am  just  at  the 
very  work  that  is  assigned  me  in  my  position  in  prov¬ 
ing  the  ultimate  holiness  and  happiness  of  the  whole 
human  race,  as  that  takes  in  every  individual  of  that 
race. 

And  then  the  doctor  gave  the  man  the  cancer !  Did 
I  say  so  ?  Did  I  say  God  made  man  a  sinner  ?  No. 
What  does  he  mean  by  that  ?  Does  not  that  look  a 
little  prejudicial  ?  I  think  so.  It  looks  like  a  man 
building  up  a  cob-house  and  exhibiting  his  strength, 
and  then  kicking  it  over. 

Then  here  is  the  bugbear  of  the  whole  thing: 
Some  of  the  Universalists  do  not  agree  exactly  with 
others.  Then  Universalism  can  not  be  true.  That  is 
a  terrible  thing.  How  is  it  in  your  church,  brother? 

A  few  years  ago  the  leaders  in  that  church  were 
Alexander  Campbell  and  Dr.  Sheppard,  and  the  ques¬ 
tion  arose  of  the  annihilation  of  a  part  of  mankind, 
instead  of  their  endless  punishment.  Alexander 
Campbell  came  out  and  said:  “The  doctrine  of  anni¬ 
hilation  is  advocated  by  some  of  my  own  brethren,  of 
whom  I  expected  more  good  sense.”  Dr.  Sheppard 
said  :  “  The  doctrine  of  endless  punishment  is  both 
unreasonable  and  unscriptural.”  One  says  the  other 
lacks  good  sense.  The  other  says  the  former  holds 
views  unscriptural  and  unreasonable.  I  like  to  show 
that  these  brethren  do  not  agree  exactly. 

And  then  the  Universalists  are  wild  because  they 
say  that  man’s  agency  is  limited.  My  brother,  we  can  . 
travel  around  on  the  earth.  Suppose  you  ask  me  to 
go  with  you  to  Jupiter’s  moons  and  have  a  little  fun 
there.  Can  the  brother  go  ?  No.  Because  his  agency 
is  limited. 

Now  we  proceed  with  our  main  argument  from  the 
point  where  we  left  off.  In  regard  to  God’s  purposes 
revealed  and  terms  involved  in  the  Scriptures,  Gene- 


64 


THE  DESTINY  OF  MAN. 


sis  xii,  3  :  “I  will  bless  them  that  bless  thee,  and  curse 
him  that  curseth  thee  :  and  in  thee  shall  all  families  of 
the  earth  be  blessed.”  Genesis  xxvi,  4 :  “And  in  thy 
seed  shall  all  nations  of  the  earth  be  blessed.”  Gen¬ 
esis  xxviii,  14:  “Thy  seed  shall  be  as  the  dust  of  the 
earth  ;  and  in  thee  and  in  thy  seed  shall  all  the  fami¬ 
lies  of  the  earth  be  blessed.”  Galatians  iii,  16-18: 
“Now  to  Abraham  and  his  seed  were  the  promises 
made.  He  saith  not,  And  to  seeds,  as  of  many,  but 
as  of  one,  And  to  thy  seed,  which  is  Christ.  And 
this  I  say,  That  the  covenant,  that  was  confirmed  be¬ 
fore  of  God  in  Christ,  the  law,  which  was  four  hun¬ 
dred  and  thirty  years  after,  can  not  disannul,  that  it 
should  make  the  promise  of  none  effect.  For  if  the 
inheritance  be  of  the  law,  it  is  no  more  of  promise  : 
but  God  gave  it  to  Abraham  by  promise.”  There 
was  no  penalty  that  could  prevent  that  promise. 
The  law,  which  was  four  hundred  and  thirty  years 
after,  caw  not  disannul.  The  brother  believes  there  is 
a  law  that  prevents  that  promise,  but  the  apostle  says 
there  is  no  law  that  shall  prevent  the  fulfillment  of 
that  promise. 

But  once  more Acts  iii,  25,  26:  “Ye  are  the 
children  of ‘the  prophets,  and  of  the  covenant  which 
God  made  with  our  fathers,  saying  unto  Abraham, 
And  in  thy  seed  shall  all  the  kindreds  of  the  earth 
be  blessed.  Unto  you  first,  God,  having  raised  up 
his  Son  Jesus,  sent  him  to  bless  you,  in  turning 
away  every  one  of  you  from  his  inquities.”  “  In  thy 
.  seed  shall  all  nations  of  the  earth  be  blessed,”  turn¬ 
ing  away  every  one  of  you  from  your  iniquity. 

My  next  position  is :  That  God’s  purpose  shall  be 
accomplished.  Having  shown  that  his  purpose  is 
the  final  happiness  of  all  mankind,  I  now  proceed  to 
show  the  fulfillment.  Isaiah  xiv,  24 :  “  The  Lord  of 
hosts  hath  sworn,  saying,  Surely  as  I  have  thought, 
so  shall  it  come  to  pass  ;  and  as  I  have  purposed,  so 


mr.  carlton’s  fourth  speech.  65 

shall  it  stand.”  Isaiah  xlvi,  9,  10:  “  Remember  the 
former  things  of  old :  for  I  am  God,  and  there  is 
none  else ;  I  am  God,  and  there  is  none  like  me, 
declaring  the  end  from  the  beginning,  and  from 
ancient  times  the  things  that  are  not  yet  done,  say¬ 
ing,  My  counsel  shall  stand,  and  I  will  do  all  my 
pleasure.”  Isaiah  lv,  8-1 1:  “For  my  thoughts  are 
not  your  thoughts,  neither  are  your  ways  my  ways, 
saith  the  Lord ;  for  as  the  heavens  are  higher  than 
the  earth,  so  are  my  ways  higher  than  your  ways, 
and  my  thoughts  than  your  thoughts.  For  as  the 
rain  cometh  down,  and  the  snow  from  heaven,  and 
returneth  not  thither,  but  watereth  the  earth,  and 
maketh  it  bring  forth  and  bud,  that  it  may  give  seed 
to  the  sower,  and  bread  to  the  eater :  so  shall  my 
word  be  that  goeth  forth  out  of  my  mouth :  it  shall 
not  return  unto  me  void,  but  it  shall  accomplish  that 
which  I  please,  and  it  shall  prosper  in  the  thing 
whereto  I  sent  it ;  ”  that  is,  the  brother  would  say, 
if  the  man  would  only  let  God,  he  would  do  great 
things.  Proverbs  xix,  21  :  “  The  counsel  of  the  Lord 
shall  stand.”  Psalms  lxxxvi,  9-12:  “All  nations 
whom  thou  hast  made  shall  come  to  worship  before 
thee,  and  glorifythy  name,  for  thou  art  great.”  Why? 
Because  man  has  this  agency  ?  Not  exactly.  But 
because  God  is  able  to  bring  that  about  without  our 
aid.  God  reigns,  says  the  apostle,  in  the  exercise 
of  that  power  by  which  he  is  able  to  subdue  all 
things  unto  himself ;  for  he  is  good  enough  to  ac¬ 
complish  it,  wise  enough,  powerful  enough,  able  to 
accomplish  it.  What  shall  prevent  his  accomplish¬ 
ing  it?  Can  any  one  tell? 

We  see,  then,  that  God  has  purposed  the  final  holi¬ 
ness  of  all  mankind.  God’s  purpose  will  be  accom¬ 
plished.  Therefore,  all  mankind  will  be  finally  holy 
and  happy. 

Second  syllogism :  A  perfect  being  will  accom- 
6 


66 


THE  DESTINY  OF  MAN. 


plish,  by  the  use  of  any  means  which  he  has  insti¬ 
tuted,  the  specific  object  for  which  he  instituted  the 
means.  God  has  instituted  means  for  the  salvation 
of  all  men  ;  therefore,  all  mankind  will  be  saved. 
Let  the  brother  lay  hold  of  these  syllogisms,  and 
undertake  to  show  that  they  are  unsound,  and  that 
they  do  not  fairly  present  the  argument  which  is  be¬ 
fore  you  in  the  Scriptures,  which  have  been  read  in 
your  hearing  on  this  subject. 

The  next  argument  which  I  notice  in  support  of 
this  proposition  I  base  on  the  divine  paternity.  God 
is  the  Father  of  all  men.  Luke  iii,  38  :  “Which  was 
the  son  of  Enos,  which  was  the  son  of  Seth,  which 
was  the  son  of  Adam,  which  was  the  son  of  God.”  In 
tracing  the  genealogy  in  regard  to  man’s  origin,  the 
Scriptures  go  back  to  God  as  the  father.  Acts  xvii,  28, 
29 :  The  Apostle  Paul,  reasoning  with  the  Athenians 
in  regard  to  God,  says :  “  Certain  of  your  own  poets 
have  perceived  an  important  truth  ;  ”  and  then  he 
quotes  from  Aretas,  which  is  not  generally  suffi¬ 
ciently  understood.  Aretas  says,  “  In  him  we  live, 
and.  move,  and  our  being  have,  for  we  his  offspring 
are.”  Aretas  was  a  fellow-townsman  of  Saul  of  Tar¬ 
sus,  and  Paul  was  familiar  with  him  and  his  writings. 
He  then  goes  on  :  “  Forasmuch  then  as  we  are  the 
offspring  of  God,  we  ought  not  to  think  that  the 
Godhead  is  like  unto  gold,  or  silver,  or  stone,  graven 
by  art  and  man’s  device.”  Here  is  the  argument : 
Your  poet  has  perceived  the  truth  that  we  are  the 
offspring  of  God.  Why,  then,  not  look  up  and  wor¬ 
ship  him  instead  of  worshiping  silver,  gold,  and 
stone  ?  God  is  a  father,  then,  and  is  a  perfect 
father;  hence,  he  will  perfectly  perform  the  duties 
growing  out  of  the  parental  relation.  He  who  vol¬ 
untarily  confers  existence  upon  another  being,  is 
bound  by  the  most  sacred  obligations  to  make  that 
existence  a  blessing.  This  duty  is  recognized  in  re- 


mr.  carlton’s  fourth  speech.  67 

gard  to  man  in  the  Scriptures  of  truth.  1  Timothy 
v,  7,  8  :  “  And  these  things  give  in  charge,  that  they 
may  be  blameless.  But  if  any  provide  not  for  his 
own,  and  especially  for  those  of  his  own  house,  he 
hath  denied  the  faith,  and  is  worse  than  an  infidel.” 
The  only  justifiable  excuse  or  apology  that  any 
father  can  have  for  failing  to  make  all  his  children 
good  and  happy  is  this :  that  after  having  done  all 
things  in  his  power,  he  was  unable  to  effect  his  de¬ 
sire.  But  God  can  not  make  this  plea,  for  he  per¬ 
fectly  knew  the  destiny  of  every  individual  before  he 
created  him,  and  all  circumstances  and  events  con¬ 
nected  with  his  existence  ;  and,  hence,  as  he  is  in¬ 
finite  in  wisdom  and  goodness,  he  would  only  bring 
those  beings  into  existence  to  whom  he  foresaw  that 
existence  would  be  a  final  blessing.  This  is  an  argu¬ 
ment  which  every  individual  in  this  large  congrega¬ 
tion  can  appreciate  and  understand. 

Miss  Catherine  Beecher,  in  her  Appeal  to  the  Peo¬ 
ple ,  page  287,  says :  “  As,  therefore,  all  concede  that 
God  has  power  to  make  man  perfect  at  first,  but 
that  we  are  ruined  through  the  sin  of  Adam,  Uni- 
versaiists  maintain  that  the  very  idea  of  the  Creator 
as  a  benevolent  being  necessarily  involves  the  cer¬ 
tainty  that  he  will,  in  the  end,  bring  all  the  creatures 
he  has  made  to  a  state  of  perfection,  both  in  mental 
constitution  and  mental  action.  This  argument  is 
unanswerable.”  That  is  Miss  Kate  Beecher,  and  is 
pretty  good  sense — pretty  sound.  Can  you  perceive 
any  flaw  in  it  ?  Are  you  not  all  willing  to  say  candidly 
and  impartially  concerning  this  matter,  with  the  emi¬ 
nent  John  Foster,  the  great  Baptist  clergyman,  “I 
find  myself  utterly  unable  to  reconcile  the  idea  of 
endless  suffering  with  the  divine  goodness  ?  ”  So  will 
any  other  sensible  man.  The  reason  is,  they  never 
can  be  reconciled.  There  is  no  harmony  between 
them.  The  only  issue  that  can  be  made  to  harmo- 


68 


THE  DESTINY  OF  MAN. 


nize,  or  be  perceived  to  be  in  harmony  with  the  divine 
perfection,  is  that  of  the  final  holiness  and  happiness 
of  all  God’s  creation. 

Again,  I  remark,  there  is  another  argument  in  sup¬ 
port  of  this  position.  It  is  sometimes  claimed  that 
God  would,  but  can  not.  He  has  suspended  the 
destiny  of  mankind  upon  such  terms  and  conditions, 
that  he  has  not  power  to  save,  that  the  only  way 
that  God  Almighty  can  renew,  and  save,  and  quicken 
the  moral  powers  of  man,  and  bring  him  into  har¬ 
mony  with  himself,  is  through  the  preaching  of  the 
Gospel ;  and  as  all  are  not  saved  here,  they  can  not 
be  in  the  future.  I  answer :  The  miracles  in  the  Bi¬ 
ble  demonstrate  God’s  power  over  man  to  be  abso¬ 
lute,  physical,  mental,  and  moral,  with  a  word  instant¬ 
ly  healing  mental  derangement  and  sinful  practices. 
Matthew  xii,  22:  “Then  was  brought  unto  him  one 
possessed  with  a  devil,  blind,  and  dumb :  and  he 
healed  him,  insomuch  that  the  blind  and  dumb  both 
spake  and  saw.”  Luke;  viii,  2  :  “  And  certain  women, 
which  had  been  healed  of  evil  spirits  and  infirmities, 
Mary  called  Magdalene,  out  of  whom  went  seven 
devils.”  Behold  the  entire  moral  renovation  of  this 
woman  by  a  word.  Mark  v,  17-20  :  “  And  they  began 
to  pray  him  to  depart  out  of  their  coasts.  And  when 
he  was  come  into  the  ship,  he  that  had  been  pos¬ 
sessed  with  the  devil  prayed  him  that  he  might  be 
with  him.  Howbeit  Jesus  suffered  him  not,  but  saith 
unto  him,  Go  home  to  thy  friends,  and  tell  them 
how  great  things  the  Lord  hath  done  for  thee,  and 
hath  had  compassion  on  thee.  And  he  departed,  and 
began  to  publish  in  Decapolis  how  great  things  Jesus 
had  done  for  him:  and  all  men  did  marvel.”  Mark 
i,  23-27  :  “And  there  was  in  their  synagogue  a  man 
with  an  unclean  spirit ;  and  he  cried  out,  saying, 
Let  us  alone ;  what  have  we  to  do  with  thee,  thou 
Jesus  of  Nazareth?  art  thou  come  to  destroy  us?  I 


mr.  carlton’s  fourth  speech.  69 

know  thee  who  thou  art,  the  Holy  One  of  God.  And 
Jesus  rebuked  him,  saying,  Hold  thy  peace,  and  come 
out  of  him.  And  when  the  unclean  spirit  had  tom 
him,  and  cried  with  a  loud  voice,  he  came  out  of  him. 
And  they  were  all  amazed,  insomuch  that  they  ques¬ 
tioned  among  themselves,  saying,  What  thing  is  this  ? 
what  new  doctrine  is  this  ?  for  with  authority  com- 
mandeth  he  even  the  unclean  spirits,  and  they  do 
obey  him.”  Here  is  exhibited  the  power  of  God  to 
save  all  men  ;  for  if  he  is  able  thus  to  quicken  the 
moral  faculties  into  active  supremacy,  he  is  able  to 
save  all  sinners.  If  such  an  agency  can  be  exerted 
by  God  under  all  the  unfavorable  influences  that  exist 
in  this  world,  what  is  there  to  prevent  God  from  re¬ 
moving  man  in  the  spirit  world,  and  bringing  man¬ 
kind  into  all  that  is  pure  and  lovely  in  the  universe  ? 
All  history  proves  God’s  ability  to  fit  and  bring  man 
to  perform  the  work  he  demands  of  him.  Let  us  look 
at  some  instances  presented  in  the  Scriptures.  Look 
at  Abraham,  Isaac,  Saul,  Daniel,  Solomon.  Has  God 
ever  failed  in  any  attempt  he  has  made,  in  any  pur¬ 
pose  he  has  unfolded  to  bring  any  individual  of  the 
race  to  perform  the  very  work  that  he  purposed  that 
individual  to  do  ?  Can  you  find  an  instance  ?  Why, 
then,  is  not  God  able  to  accomplish  his  will  at  the 
time  he  has  purposed  it  ?  The  brother  says  if  God 
possesses  all  this  power,  why  is  not  this  work  done 
now  ?  If  he  shows  that  God  has  revealed  that  it  will 
be  done  to-night,  I  will  believe  it.  God  has  revealed 
that  it  will  be  done.  Ephesians  i,  8--10:  ‘‘Wherein 
he  hath  abounded  toward  us  in  all  wisdom  and  pru¬ 
dence  ;  having  made  known  unto  us  the  mystery  of  his 
will,  according  to  his  good  pleasure  which  he  hath 
purposed  in  himself :  that  in  the  dispensation  of  the 
fullness  of  times  he  might  gather  together  in  one  all 
things  in  Christ,  both  which  are  in  heaven,  and  which 
are  on  earth  ;  even  in  him.”  He  has  purposed  it  in 


70 


THE  DESTINY  OF  MAN. 


himself,  not  purposed  it  in  the  contingencies  of  man’s 
faith,  or  birth,  or  education.  He  has  purposed  it  in 
himself,  not  now,  not  to-night ;  but  that  in  the  dis¬ 
pensation  of  the  fullness  of  times  he  might  gather  to¬ 
gether  in  one  all  things  in  Christ,  both  which  are  in 
heaven  and  which  are  on  earth,  even  in  him. 

I  proceed  to  notice  another  argument.  The  Script¬ 
ures,  in  addition  to  all  this,  notwithstanding  the  fact 
that  all  these  opposing  circumstances,  and  influences, 
and  enemies  to  man’s  peace,  and  salvation,  and  hap¬ 
piness,  exist,  which  the  church  has  considered  so 
great  and  insurmountable — the  Holy  Scriptures  teach 
that  all  these  enemies  shall  be  destroyed,  removed, 
banished,  i  John  iii,  8  :  “  He  thatcommitteth  sin  is  of 
the  devil  ;  for  the  devil  sinneth  from  the  beginning. 
For  this  purpose  the  Son  of  God  was  manifested, 
that  he  might  destroy  the  works  of  the  devil.” 

Sin  shall  be  destroyed.  Matthew  xv,  13  :  “  But- he 
answered  and  said,  Every  plant,  which  my  heavenly 
Father  hath  not  planted,  shall  be  rooted  up.”  That 
is  what  is  to  be  done  with  sin.  It  is  to  be  rooted  up 
and  destroyed.  Many  believe  in  an  endless  hell,  but 
hell  is  to  be  destroyed.  Hosea  xiii,  14  :  “I  will  ran¬ 
som  them  from  the  power  of  the  grave  ;  I  will  redeem 
them  from  death  :  O  death,  I  will  be  thy  plagues  ;  O 
grave,  I  will  be  thy  destruction  :  repentance  shall  be 
hid  from  mine  eyes.”  Next,  the  devil.  Hebrews  ii, 
14,  15  :  “Forasmuch  then  as  the  children  are  par¬ 
takers  of  flesh  and  blood,  he  also  himself  likewise  took 
part  of  the  same  ;  that  through  death  he  might  destroy 
him  that  had  the  power  of  death,  that  is,  the  devil  ; 
and  deliver  them,  who  through  fear  of  death  were  all 
their  lifetime  subject  to  bondage.” 

Well,  now,  there  is  only  one  enemy  more,  and  we 
may  rest  assured  of  that,  because  it  is  called  the  last 
one.  1  Corinthians  xv,  26 :  “  The  last  enemy  that 
shall  be  destroyed  is  death.”  \Time  expired. 


MR.  MOORE’S  FOURTH  SPEECH. 


7 1 


[mr.  moore’s  fourth  speech.] 

Messrs.  Moderators ,  Ladies  and  Gentlemen  : 

I  was  called  upon,  at  the  beginning  of  the  last 
speech,  to  show  that  the  salvation  in  Christ  is  end¬ 
less  and  conditional.  I  would  submit  this  simple  fact, 
that  it  is  really  not  necessary  that  I  should  proceed  to 
prove  any  thing  or  find  the  teaching.  I  am  only  here 
to  prevent  my  friend  from  showing  you  that  the  Bible 
teaches  what  he  has  affirmed.  He  would  be  glad  to 
get  me  out  into  the  affirmative  of  the  question  to  pass 
away  the  two  days. 

I  will  call  your  attention  to  a  fact  bearing  upon  this 
topic,  however,  though  I  am  really  under  no  obliga¬ 
tion  to  do  so.  The  young  man  who  came  to  Jesus, 
Matthew  xix,  16-24.  I  shall  read  four  verses,  com¬ 
mencing  with  the  21st:  “Jesus  said  unto  him,  If 
thou  wilt  be  perfect,  go  and  sell  that  thou  hast,  and 
give  to  the  poor,  and  thou  shalt  have  treasure  in 
heaven  :  and  come  and  follow  me.  But  when  the 
young  man  heard  that  saying,  he  went  away  sorrow¬ 
ful  :  for  he  had  great  possessions.  Then  said  Jesus 
unto  his  disciples,  Verily  I  say  unto  you,  That  a  rich 
man  shall  hardly  enter  into  the  kingdom  of  heaven. 
And  again  I  say  unto  you,  It  is  easier  for  a  camel  to 
go  through  the  eye  of  a  needle,  than  for  a  rich  man 
to  enter  into  the  kingdom  of  God.” 

Here  is  the  treasure  to  be  secured,  and  that  upon 
conditions  so  clearly  stated,  that  I  need  not  do  more 
than  read  them :  “  Go  and  sell  that  thou  hast,  and 
give  to  the  poor,  and  thou  shalt  have  treasure  in 
heaven  :  and  come  and  follow  me.  But  when  the 
young  man  heard  that  saying,  he  went  away  sorrow¬ 
ful  :  for  he  had  great  possessions.”  Here  the  young 
man  asked  for  the  condition  of  eternal  life,  and  this 
was  the  appropriate  time  to  settle  the  question  of 


72 


THE  DESTINY  OF  MAN. 


conditions.  Doubtless  the  young  man  could  have 
had  nothing  short  of  the  endless  felicities  of  another 
world  before  his  mind.  He  was  a  Jew,  an  upright 
Jew,  and  was  in  the  enjoyment  of  all  the  benefits, 
rights,  and  privileges  of  citizenship  in  the  common¬ 
wealth  of  Israel.  It  could  not  have  been  some  earthly 
advantage  accruing  out  of  relationship  to  Jesus,  for 
he  possessed  all  these  ;  nor  could  it  have  been  wealth, 
for  he  was  rich ;  nor  honor,  for  he  was  honorable.  It 
lay  beyond  this.  Now  was  the  time  for  the  Savior 
to  tell  him  that  he  was  mistaken  in  reference  to  this 
matter.  When  he  asked  him  how  he  should  obtain 
it,  he  should  have  told  him  that  it  is  absolutely  fixed, 
that  the  purpose  of  the  infinite  one  can  not  be  pre¬ 
vented  by  any  power  in  the  heavens  or  earth,  and 
you  shall  have  the  eternal  life  at  all  events,  and  with¬ 
out  any  contingencies !  But,  instead  of  that,  the 
Savior- answered  him  as  I  have  read.  If  eternal  life 
is  to  be  enjoyed  by  every  individual  of  our  race,  abso¬ 
lutely  and  independently  of  any  conditions,  it  should 
have  been  so  stated  here  in  answer  to  this  young 
man’s  inquiry.  For  the  statement  of  the  conditions 
of  the  promise  is  most  clear:  First,  he  must  keep 
the  law  ;  second,  he  must  be  practically  benevolent. 
This  is  the  clear  indication  of  the  conditions  of  the 
endless  life — of  the  treasure  in  heaven — of  the  immor¬ 
tal  life  in  another  state.  2  Peter  i,  io,  n.  And  I 
will  make  this  statement  before  reading. 

My  brother’s  telling  you  that  these  passages  do  not 
relate  to  another  life,  ought  not  satisfy  you  that  it  is 
so.  He  must  show  that  they  do  not.  He  has  made 
a  kind  of  wholesale  disposition  of  every  passage  in 
that  way.  Let  him  take  up  those  passages  noted, 
and  show  you  that  what  he  asserts  is  true.  Let  him 
not  deal  in  wholesale  assumption  longer.  Let  him 
go  to  the  work  of  showing  that  his  position  is  true, 
by  an  examination  of  the  proposition.  I  have  read 


MR.  MOORES  FOURTH  SPEECH.  73 

these  passages  before:  I  now  read  from  2  Corin¬ 
thians  v,  1-9  :  “  For  we  know  that,  if  our  earthly  house 
of  this  tabernacle  were  dissolved,  we  have  a  building 
of  God,  a  house  not  made  with  hands,  eternal  in  the 
heavens.  For  in  this  we  groan,  earnestly  desiring  to  be 
clothed  upon  with  our  house  which  is  from  heaven :  if 
so  be  that  being  clothed  we  shall  not  be  found  naked. 
For  we  that  are  in  this  tabernacle  do  groan,  being 
burdened  :  not  for  that  we  would  be  unclothed,  but 
clothed  upon,  that  mortality  might  be  swallowed  up 
of  life.  Now  he  that  hath  wrought  us  for  the  self¬ 
same  thing  is  God,  who  also  hath  given  unto  us  the 
earnest  of  the  Spirit.  Therefore  we  are  always  con¬ 
fident,  knowing  that,  whilst  we  are  at  home  in  the 
body  we  are  absent  from  the  Lord :  (for  we  walk  by 
faith,  not  by  sight :)  we  are  confident,  I  say,  and 
willing  rather  to  be  absent  from  the  body,  and  to  be 
present  with  the  Lord.  Wherefore  we  labor,  that, 
whether  present  or  absent,  we  may  be  accepted  of 
him.”  I  also  read,  2  Corinthians  iv,  15-18:  “For  all 
things  are  for  your  sakes,  that  the  abundant  grace 
might  through  the  thanksgiving  of  many  redound  to 
the  glory  of  God.  For  which  cause  we  faint  not ; 
but  though  our  outward  man  perish,  yet  the  inward 
man  is  renewed  day  by  day.  For  our  light  affliction, 
which  is  but  fo*r  a  moment,  worketh  for  us  a  far  more 
exceeding  and  eternal  weight  of  glory  ;  while  we  look 
not  at  the  things  which  are  seen,  but  at  the  things 
which  are  not  seen  :  for  the  things  which  are  seen 
are  temporal ;  but  the  things  which  are  not  seen 
are  eternal.”  Will  you  observe  that  “  the  things  not 
seen  are  eternal,”  the  things  seen  are  “temporal?” 
He  says  the  securing  the  things  not  seen  is  con¬ 
ditional.  The  conditions  are  stated  so  clearly  that 
it  is  not  necessary  for  me  to  repeat  them.  We  have 
the  building  of  God,  the  house  not  made  with  hands, 
eternal  in  the  heavens. 

7 


74 


THE  DESTINY  OF  MAN. 


The  ninth  verse  expresses  the  condition:  “Where¬ 
fore  we  labor,  that  whether  present  (with  the  Lord) 
or  absent  (from  the  Lord)  we  may  be  accepted  of 
him.”  The  acceptance  is  based  on  the  condition  of 
the  individuals  laboring  in  harmony  with  his  will. 
I  ask  attention  to  Romans  v,  i  :  “  Therefore  being 
justified  by  faith,  we  have  peace  with  God  through 
our  Lord  Jesus  Christ.”  Here  justification,  which 
means  the  pronouncing  one  innocent  according  to 
law,  is  promised  upon  the  condition  of  faith.  Surely 
if  the  man  is  not  legally  innocent  before  the  bar  of 
God,  then,  and  there,  he  must  be  condemned.  Hence, 
“  he  that  believeth  not  shall  be  damned.”  Mark  xvi, 
1 6.  This  reminds  me  that  my  brother  calls  atten¬ 
tion  to  Romans  xiv,  9-12,  and  says  the  judgment 
is  here.  I  call  his  attention  again  to  the  fact,  if 
it  is  here  “  every  knee  shall  bow,  and  every  tongue 
swear.”  Does  every  knee  bow,  and  every  tongue  swear  ? 
Is  this  Scripture  false  ?  2  Timothy  iv,  8,  I  read 

Paul’s  concluding  remarks  to  Timothy:  “  Henceforth 
there  is  laid  up  for  me  a  crown  of  righteousness, 
which  the  Lord,  the  righteous  judge,  shall  give  me.” 
Paul’s  crown  was  one  to  be  received  when  he  had 
finished  his  work,  and  you  see  from  the  passage  that 
the  crown  promised  to  others  is  conditional,  to  be 
awarded  to  them  all  at  the  coming  of  the  Lord,  if 
they  shall  love  his  appearing.  1  Timothy  vi,  13-19: 
“  I  give  thee  charge  in  the  sight  of  God,  who  quick- 
eneth  all  things,  and  before  Christ  Jesus,  who  before 
Pontius  Pilate  witnessed  a  good  confession  ;  that  thou 
keep  this  commandment  without  spot,  unrebukable, 
until  the  appearing  of  our  Lord  Jesus  Christ:  which 
in  his  times  he  shall  show,  who  is  the  blessed  and 
only  Potentate,  the  King  of  kings,  and  Lord  of  lords  ; 
who  only  hath  immortality,  dwelling  in  the  light  which 
no  man  can  approach  unto;  whom  no  man  hath  seen, 
nor  can  see  :  to  whom  be  honor  and  power  everlasting. 


mr.  moore’s  fourth  speech.  75 

Amen.  Charge  them  that  are  rich  in  this  world,  that 
they  be  not  highminded,  nor  trust  in  uncertain  riches, 
but  in  the  living  God,  who  giveth  us  richly  all  things 
to  enjoy ;  that  they  do  good,  that  they  be  rich  in  good 
works,  ready  to  distribute,  willing  to  communicate ; 
laying  up  in  store  for  themselves  a  good  foundation 
against  the  time  to  come,  that  they  may  lay  hold  on 
eternal  life.” 

Here  again  the  true  riches  or  good  foundation 
against  the  time  to  come.  The  rich  were  to  be  in- 
structed,  first,  not  to  be  proud ;  second,  not  to  trust 
in  their  riches,  but  to  trust  in  God — “to  do  good  and 
communicate.”  Hence,  the  eternal  life  and  the  good 
foundation' against  the  time  to  come  were  based  on 
conditions  so  clear  that  there  can  be  no  mistake. 
Luke  xii,  33,  34:  “Sell  that  ye  have,  and  give  alms; 
provide  yourselves  bags  which  wax  not  old,  a  treas¬ 
ure  in  the  heavens  that  faileth  not,  where  no  thief 
approacheth,  neither  moth  corrupteth.  For  where 
your  treasure  is,  there  will  your  heart  be  also.”  You 
will  not  fail  to  observe  that  while  we  remain  in  this 
world  there  are  thieves,  and  the  treasure  may  be 
stolen.  The  place  where  they  are  taught  to  secure 
this  there  is  no  moth  to  eat  and  no  thieves  to  steal. 
It  hangs  on  conditions  clearly  stated,  “  Provide  for 
vourselves  bags  which  wax  not  old,  and  treasures  in 
the  heavens.”  Again,  Matthew  vi,  19-21  :  “  Lay  not 
up  for  yourselves  treasures  upon  earth,  where  moth 
and  rust  doth  corrupt,  and  where  thieves  break 
through  and  steal :  but  lay  up  for  yourselves  treas¬ 
ures  in  heaven,  where  neither  moth  nor  rust  doth 
corrupt,  and  where  thieves  do  not  break  through  nor 
steal  :  for  where  your  treasure  is,  there  will  your 
heart  be  also.”  Treasure  in  the  incorruptible  state 
can  be  secured  only  by  obedience  to  God.  1  Timothy 
vi,  12:  “Fight  the  good  fight  of  faith,  lay  hold  on 
eternal  life,  whereunto  thou  art  also  called,  and  hast 


THE  DESTINY  OF  MAN. 


professed  a  good  profession  before  many  witnesses.” 
Eternal  life,  according  to  this  passage,  is  to  be  at¬ 
tained  by  the  individual  in  the  enjoyment  of  the 
spiritual  life  :  upon  the  condition  of  heroically  fight¬ 
ing  till  the  victory  is  won.  Without  detaining  you 
with  further  remarks  on  this  point,  let  us  turn  back 
now  to  a  consideration  of  the  purpose  of  God.  To 
do  this,  I  shall  embrace  every  thing  that  was  pre¬ 
sented. 

Sin  and  misery  do  exist  either  in  accordance  with 
God’s  purpose  or  against  it.  The  cancer  is  on  the 
man’s  foot  because  the  doctors  put  it  there,  or  for 
some  other  reason;  and  it  is  his  business  to  tell  us 
how  it  got  there  before  he  frees  the  doctors  from  re¬ 
sponsibility  for  cutting  off  the  man’s  leg.  If  it  be 
admitted  that  it  existed  in  accordance  with  God’s 
attributes,  then,  if  sin  and  misery  exist  by  God’s*  own 
appointment,  and  in  harmony  with  his  attributes,  and 
have  existed  for  six  thousand  years,  what  principle 
of  reason  or  revelation  shall  enable  us  to  conclude 
that  there  must  come  a  period  when  they  will  not  be 
in  harmony  with  his  character,  unchanging  as  it  is? 
Surely  there  can  be  no  such  period,  no  such  princi¬ 
ple,  unless  it  be  assumed  that  the  nature  of  sin  and 
suffering  shall  change,  or  God  shall  change;  but 
neither  can  change. 

Second.  If  it  be  claimed  that  they  exist  in  opposi¬ 
tion  to  God’s  appointment,  then  their  existence  can 
be  accounted  for  only  by  supposing  that  God  either 
would  not  or  could  not  prevent  their  existence.  If 
you  assume  the  former  of  these,  then  they  may  con¬ 
tinue  without  end,  since  God’s  power  was  as  great 
when  sin  and  misery  were  introduced  as  it  ever  can  be. 
If  the  latter  be  taken,  then,  since  he  is  unchangeable, 
he  never  can  or  will  do  otherwise  than  allow  their  con¬ 
tinuance.  He  would  not  absolute^  prevent  them,  and, 
therefore,  he  will  never  do  it  if  he  is  unchangeable. 


77 


MR.  MOORE’S  FOURTH  SPEECH. 

He  did  not,  therefore  he  will  not,  if  he  be  absolutely 
unchangeable.  Universalism  teaches  that  God  has 
appointed  them ;  that  he  is  their  author ;  that  they 
constitute  a  part  of  the  divine  arrangement  in  re¬ 
gard  to  man.  (See  Ballou  on  Atonement ,  page  35.) 
“  But,  perhaps  the  objector  will  say  this  denies  the 
liberty  of  the  will,  and  makes  God  the  author  of  sin. 
To  which  I  reply,  desiring  the  reader  to  recollect 
what  I  have  said  of  sin  in  showing  its  nature,  by 
which  it  is  discovered  that  God  may  be  the  inno¬ 
cent  and  holy  cause  of  that  which,  in  a  limited 
sense,  is  sin ;  but  as  it  regards  the  meaning  of  God, 
it  is  intended  for  good.  It  is  not  casting  any  disa¬ 
greeable  reflections  on  the  Almighty  to  say  he  de¬ 
termined  all  things  for  good  ;  and  to  believe  he  super¬ 
intends  all  the  affairs  of  the  universe,  not  excepting 
sin,  is  a  million  times  more  to  the  honor  of  God 
than  to  believe  he  can  not,  or  that  he  does  not, 
when  he  can.  If  it  should  be  granted  that  sin  will 
finally  terminate  for  good  in  the  moral  system,  it 
will  then  be  necessary  to  admit  that  God  is  the  first 
cause,  or  we  can  not  say  that  God  is  the  author  of 
all  good.  If  we  say  that  sin  is  not  for  the  good  of 
God’s  system,  but  is  a  damage,  we  must  also  say 
that  God  would  have  prevented  its  taking  place  if  it 
had  been  in  his  power ;  if  it  were  not  in  his  power 
he  is  not  Almighty ;  neither  can  we  say  he  is  su¬ 
preme,  in  an  unlimited  sense,  as  he  was  not  superior 
to  the  causes  which  produced  sin.” 

I  want  now  to  state  that  my  brother  said  at  the 
Wilmington  discussion,  that  man’s  body  was  the  seat 
of  sin  ;  and  the  reason  man  is  a  sinner  is  because  he 
has  a  fleshly  nature,  and  that  the  flesh  had  gained  an 
ascendency  over  the  spirit.  That  is  what  he  means 
by  saying  “he  was  made  a  little  while  lower  than 
the  angels.”  He  means  by  that  to  say  to  you  that 
God  made  man  with  an  animal  body,  subjected  to  sin, 


7  8 


THE  DESTINY  OF  MAN. 


and  that  sin  was  inherent  in  his  body,  developed 
itself  in  his  history  afterward  ;  but  it  was  inherent  in 
the  body,  not  in  the  spirit.  If  he  does  not  bring  this 
out  in  the  future  I  shall  be  mistaken.  It  will  be 
useless  to  say  that  he  appointed  it  for  good,  and 
when  that  good  is  secured  it  must  cease;  that  he  ap¬ 
pointed  it  for  good  because  it  was  in  harmony  with 
his  attributes.  If  good  for  a  period,  why  not  good 
endlessly  ?  Universalists  make  this  matter  doubly 
absurd  by  teaching  that  God  made  man  so  that  sin  is 
a  part  of  his  being,  and  then  teaching  us  that  there  is 
no  escape  from  punishment  due  to  the  sinner,  that 
there  is  no  mercy.  I  read  from  Pro  and  Con ,  page 
243  :  “  In  the  government  of  God  there  is,  there  can 
be,  no  escape  from  deserved  punishment — not  even 
by  repentance.  No,  not  even  by  repentance.  Jeho¬ 
vah  has  himself  declared  that  he  will  by  no  means 
clear  the  guilty.”  If  God  will  clear  the  guilty  by  the 
means  of  repentance,  will  he  not  be  clearing  them  by 
some  means  ?  Bro.  Carlton  said  in  the  Wilmington 
discussion,  also,  “Just  as  certainly  as  they  sin  they 
must  suffer.”  Because  the  sin  is  implanted  in  the 
fleshly  nature,  and  it  continues  to  control  them  as 
long  as  the  spirit  continues  in  the  body.  God  made 
the  body.  Then  God  is  the  author  of  sin.  He  pun¬ 
ishes  man  for  doing  precisely  what  he  could  not  help 
doing,  since  he  was  fated  to  it.  It  is  a  merciless  sys¬ 
tem.  .  I  have  answered  this  argument  now  as  largely 
as  I  desire,  and  ask  your  attention  for  a  little  while  to 
the  subject  of  paternity. 

I  turn  to  read  from  Luke  iii,  38  :  “Which  was  the 
son  of  Enos,  which  was  the  son  of  Seth,  which  was  the 
son  of  Adam,  which  was  the  son  of  God.”  He  tries  to 
show  you  by  this  that  man  is  God’s  child  in  creation.; 
that  God  is  father  to  man  because  he  is  his  Creator. 
If  that  is  not  true,  let  him  explain  it  in  his  next 
speech.  Now,  if  God  is  father  to  a  being  because  he 


mr.  moore’s  fourth  speech. 


79 


made  it,  then  since  he  made  the  cattle  on  a  thousand 
hills,  and  the  rivers  of  oil,  he  is  their  father;  and  if  he 
must  save  what  he  is  father  of,  he  must  save  the  ani¬ 
mal,  the  insect,  and  the  reptile,  as  well  as  man.  This 
passage,  however,  only  shows  the  origin  or  source  of 
man,  and  is  not  intended  to  express  his  relationship 
spiritually.  That  is  to  be  shown  otherwise.  The  son 
are  supplied  words.  My  brother  was  careful  to  ex¬ 
clude  the  word  one  from  Isaiah  xlv,  24,  because  it 
was  a  supplied  word.  In  this  the  words  the  son  are 
supplied,  and,  according  to  him,  should  be  left  out. 
It  merely  was  intended  to  show  how  man  came  to  be, 
and  not  to  tell  us  that  God  sustains  the  relation  of 
father  to  us,  or  we  the  filial  relation  to  him,  such  as 
you  sustain  to  your  child,  or  your  child  to  you. 

I  have  met  this  argument  now  as  far  as  I  feel  in¬ 
clined,  because  I  think  I  have  met  it  fully  and  fairly. 

I  ask  your  attention  to  the  last  argument — the  pur¬ 
pose  of  God.  He  had  stated  this  before,  but  he  has 
now  pursued  it  in  a  new  line.  If  I  comprehend  his 
meaning  in  regard  to  the  purpose  of  God,  he  means 
that  it  is  absolute.  I  am  ready  to  admit  that  God’s 
will  or  purpose,  in  reference  to  his  own  independent 
action,  may  be  regarded  as  absolute ;  but  when  it  is 
God’s  purpose  or  will  in  regard  to  man  it  is  not  abso¬ 
lute,  but,  without  exception,  conditional.  It  is  true 
that  he  will  do  in  the  armies  of  heaven  according  to 
his  will.  When  it  is  spoken  *of  in  regard  to  God’s 
action  it  is  always  spoken  of  absolutely.  God  con¬ 
trols  his  own  action.  Having  created  man  in  his  own 
image,  and  given  him  moral  power,  he  addresses  him 
as  a  moral  being,  and  presents  his  will  to  him,  and  de¬ 
mands  obedience.  That  that  will  has  not  been  obeyed 
is  found  in  the  simple  fact  that  God  attributes  sin  to 
all  men  ;  “  for  all  have  sinned  and  come  short  of  the 
glory  of  God.”  Therefore  all  men  have  violated  God’s 
will.  If  God’s  will  can  be  violated  by  the  man  in  one 


So 


THE  DESTINY  OF  MAN. 


instance,  he  can  do  it  in  every  instance  throughout 
eternity.  That  is  not  all.  It  is  clearly  stated  by  the 
Savior  that  the  will  of  the  people  prevented  their  sal¬ 
vation  in  his  life-time.  My  brother  quoted  it :  “  O 
Jerusalem,  Jerusalem,  thou  that  killest  the  prophets, 
and  stonest  them  that  are  sent  unto  thee,  how  often 
would  I  have  gathered  thy  children  together,  even  as 
a  hen  gathereth  her  chickens  under  her  wing,  but  ye 
would  not !  ”  “  Y e  would  not.”  The  will  of  the  individ¬ 
ual  came  in  contact  with  the  will  of  the  Savior,  and 
prevented  his  accomplishing  what  he  would  have 
done.  He  said :  I  would  have  gathered  you,  but 
you  would  not.  The  will  of  man  is  in  antagonism 
and  prevents.  You  can  make  much  or  little  of  it,  as 
you  like.  The  will  of  man  prevented  the  will  of  God. 
[Time  expired. 


[mr.  Carlton’s  fifth  speech.] 

Brother  Moderators ,  Ladies  and  Gentlemen : 

We  now  proceed  to  introduce  first  some  remarks  in 
regard  to  what  has  been  said,  and  then  proceed  with 
our  main  argument. 

About  tWo-thirds  of  my  brother’s  last  speech  were 
occupied  with  quotations  in  regard  to  this  everlasting 
and  eternal  life  question.  Did  he  show  that  the  final 
or  ultimate  condition  of  any  person  was  secured  in 
consequence  of  his  faith  in  this  world  ?  If  he  did, 
we  hope  he  will  develop  that  point. 

Sin  and  misery  exist  here  in  this  world.  They 
either  exist,  he  says,  in  accordance  with  the  purpose 
of  God,  or  in  opposition  to  the  purpose  of  God.  Now, 
when  I  read  the  Scriptures,  I  go  there  for  light  upon 
these  great  subjects.  I  do  not  find  that  in  the  begin¬ 
ning  God  purposed  that  man  should  sin.  If  the 
brother  has  found  any  passage  of  Scripture  that  says 


mr.  carlton’s  fifth  speech.  Si 

that  God  purposed  man  should  sin,  we  will  accept  it. 
But  the  Bible  reveals  nothing  in  regard  to  it,  one  way 
or  the  other.  We  learn  that  God  designed  to  make 
man  just  as  he  made  him  ;  and  it  is  evident  that  he 
did  so,  because,  after  he  created  him,  with  all  the  ob¬ 
jects  surrounding  him  in  the  material  universe,  he 
surveyed  the  entire  work  and  pronounced  it  very  good. 
That  is,  it  was  what  he  designed  it.  I  do  not  learn, 
then,  that  God  purposed  man  should  sin  or  purposed 
that  he  should  not  sin.  I  believe  he  purposed  to  place 
man  in  this  state  of  being,  and  placed  him  here  with 
the  power  of  volition  to  choose  good  and  refuse  evil. 
That  such  is  the  fact,  the  Scriptures  warrant  us  in  be¬ 
lieving.  As  he  gave  man  this  liberty  to  act,  he  made 
him  liable  to  punishment  for  his  disobedience,  and  re¬ 
wards  him  for  his  obedience.  That  purpose  is  being 
carried  forward.  Hence,  all  this  argument  about  sin 
getting  in  here  without  God’s  purpose,  or  with  his 
purpose,  has  nothing  to  do  with  the  question. 

If  God  Almighty  can  not  prevent  its  existence  now, 
and  he  never  will  change,  he  never  can  prevent  it, 
God  has  not  told  us  that  it  will  cease  now.  He  has 
told  us  that  it  will  cease  at  a  certain  period,  and  that 
is  the  reason  I  believe  it  will.  That  is  the  differ- 
ence  between  my  brother’s  theology  and  mine.  I 
think  his  is  mixed,  and  mine  clear.  He  says  that 
the  Universalists  teach  that  some  are  fore-ordained 
to  sin.  The  Calvinists  believe  that,  and  I  think  they 
are  as  good  Christians  as  the  Arminians,  There  are 
a  good  many  in  your  church  who  believe  it.  Your 
Bro.  Smith,  of  Indianapolis,  in  a  discussion  with  me 
at  Winchester,  said  that  God  will  accomplish  his  pur¬ 
pose,  and  that  he  could  not  help  falling  back  on  the 
old  idea  that  God  had  determined  to  save  a  definite 
number.  So  there  are  some  in  your  church,  brother, 
who  believe  Calvinism  just  as  much  as  there  are  in 
our  church.  What  Father  Ballou  believed,  does  not 


82 


THE  DESTINY  OF  MAN. 


affect  me.  If  you  answer  my  argument,  you  will  have 
enough  to  do. 

But,  then,  Universalists  are  awful  people,  because 
they  believe  there  is  no  escape  from  deserved  pun¬ 
ishment.  Do  you  like  sin  so  well  that  you  want  to 
roll  it  as  a  sweet  morsel  under  the  tongue  ?  Do  you 
expect  to  take  the  sweet  and  get  rid  of  the  bitter  ? 
They  want  to  know  if  there  is  not  some  way  to  get 
rid  of  the  punishment.  They  want  to  sin,  and  take 
the  benefit  of  the  bankrupt  law.  God  Almighty  says 
what  a  man  soweth,  that  shall  he  also  reap.  There  is 
where  we  find  this  doctrine,  that  the  wicked  shall  be 
punished.  “It  is  a  merciless  system.”  Just  as  mer¬ 
ciless  as  God’s  system  that  he  will  render  to  every 
man  according  to  hfs  work,  and  will  by  no  means 
clear  the  guilty.  That  is  his  own  doctrine. 

The  richest  of  all  rich  things  we  have  had  yet  is 
the  revelation  on  the  subject  of  the  divine  paternity — 
Luke  iii,  38.  The  brother  says  the  word  son  is  sup¬ 
plied.  I  concede  it  is  supplied  ;  but  what  is  implied  ? 
We  go  back  to  where  the  genealogy  begins,  in  the 
twenty-fourth  verse,  where  the  word  son  occurs,  unins. 
The  word  son  only  occurs  at  the  beginning  of  the 
genealogy,  but  is  implied  between  every  other  two. 
Do  you  not  know  this  ?  [To  Mr.  Moore.]  Yes,  you 
do  !  [Laughter.]  It  is  only  named  once,  but  is  im¬ 
plied  every  other  time  ;  and  he  knows  it  all  the  time. 
[Laughter.]  Then  what?  Does  this  show  the  rela¬ 
tionship  that  exists  between  God  and  the  human 
spirit?  Instead  of  answering  that,  he  says. that  it 
shows  that  God  is  the  father  of  men,  because  he  is 
their  creator.  Then  it  shows  that  he  is  the  father  of 
the  cattle,  because  he  is  their  creator.  I  did  not  say 
that.  I  said  it  was  because  God  teaches  that  men 
are  his  offspring.  Does  he  teach  that  the  cattle  or 
the  dogs  are  his  offspring?  No  !  He  says  that  man 
is  his  offspring.  I  made  him  after  my  likeness.  “  What 


mr.  carlton’s  fifth  speech.  83 

is  man,  tnat  thou  art  mindful  of  him  ?”  God  says,  He 
is  my  own  immortal  offspring,  and  therefore  I  am 
mindful  of  him.  Did  God  say  there  was  the  same 
relationship  existing  between  God  and  the  brutes  as 
between  himself  and  man  ?  Why  did  he  make  this 
shameful  evasion  of  the  written  testimony  of  God  ? 
To  the  children  of  men  he  says,  Your  Father  which  is 
in  heaven  is  perfect.  Did  he  say  to  the  dogs  and 
cats,  Your  father  which  is  in  heaven  is  perfect  ?  And 
what  is  all  this  done  for  ?  It  is  done  to  avoid  the 
force  of  the  argument  which  no  man  ever  has,  or  can 
get  rid  of ;  and  that  is  that  “  there  is  one  God  and 
Father  of  all,  who  is  above  all,  and  through  all,  and  in 
you  all ;  that  God  Almighty  is  the  immortal  Father  of 
our  immortal  spirit ;  that  he  has  constituted  us  his 
offspring,  in  hi$  image  and  after  his  own  likeness  ; 
and  that  being  infinite  in  wisdom,  he  knew  before 
bringing  any  one  of  us  into  existence  the  final  des¬ 
tiny  of  every  child  he  has  brought  into  the  world  ; 
and  being  infinitely  good,  if  he  foresaw  that  existence 
would  be  an  endless  curse,  his  goodness  would  have 
withheld  existence.”  No  earthly  parent,  worthy  of 
having  a  child,  would  bring  him  into  existence  if  he 
knew  it  would  be  a  curse  to  him.  And  yet  we  are  told 
that  God  Almighty  has  done  it.  Dr.  Edwardes,  in 
advocating  endless  torment,  said  :  “  The  torments  of 
the  damned  would  give  the  saints  a  keener  relish  for 
the  felicities  of  heaven.”  What,  the  suffering  of  one 
part  give  a  relish  to  the  rest !  And  God  Almighty, 
knowing  this,  brought  myriads  of  beings  into  exist¬ 
ence  with  the  eternal  knowledge  that  they  would 
finally  land  in  hell,  and  suffer,  world  without  end, 
and  night  without  day  ;  and  yet  turn  around,  and  call 
that  being  good  !  If  you  call  that  good,  what  would 
you  call  the  devil  ?  How  am  I  to  distinguish  be¬ 
tween  your  God  and  your  devil  ?  Which  one  of  them 
is  the  worst  ?  If  vou  carry  out  your  theory,  you  can 


84 


THE  DESTINY  OF  MAN. 


not  avoid  the  conclusion  that  God  is  as  much  worse 
than  the  devil  as  he  is  more  powerful.  There  is  no 
possibility  of  evading  the  conclusion. 

We  resume  the  subject  on  which  we  closed — the 
destruction  of  all  the  enemies  of  God.  We  have 
seen  that  the  Holy  Scriptures  teach  that  sin  shall  be 
destroyed  ;  that  hell  shall  be  destroyed  ;  that  the 
devil  shall  be  destroyed ;  '  and  that  death  shall  be 
destroyed.  Now,  I  inquire,  what  will  prevent  the 
final  holiness  and  happiness  of  all  mankind,  when  sin, 
hell,  the  devil,  and  death  are  all  gone  ?  In  the  ab¬ 
sence  of  sinfulness,  holiness  ;  after  hell,  sorrow,  and 
trouble  are  banished,  peace  and  happiness  will  reign. 
After  death  is  abolished,  life  immortal  triumphs  and 
sways  the  scepter  of  universal  empire. 

The  next  argument  I  present  in  support  of  the 
affirmative  is :  The  Holy  Scriptures  teach  that  all 
men  shall  glorify  God.  Isaiah  xliii,  7  :  “  Even  every 
one  that  is  called  by  my  name  :  for  I  have  created 
him  for  my  glory,  I  have  formed  him  ;  yea,  I  have 
made  him.” 

Theologians  agree,  after  all  their  discussions  and 
investigations  in  regard  to  the  object  that  prompted 
creation,  upon  this  fact,  that  there  were  two  great 
objects  that  the  Creator  had  in  view  when  he  brought 
man  into  existence.  God  Almighty  was  so  glorious 
that  he  created  myriads  of  inferior  intelligences  to 
glorify  him,  not  to  add  to  his  own  happiness,  but  to 
manifest  his  greatness  and  glory.  The  second  object 
was  to  extend  happiness  to  other  beings.  In  the 
exhaustless  and  boundless  fullness  of  God’s  eternal 
happiness,  he  delights  in  imparting  enjoyment,  and 
this  prompted  him  to  the  creation  of  inferior  intelli¬ 
gences,  and  hence  he  brought  myriads  of  created 
immortals  into  being  for  the  sake  of  extending  hap¬ 
piness.  Now,  shall  the  objects  God  had  thus  in 
creating  man  be  accomplished  ?  and  what  will  be  the 


mr.  carlton’s  fifth  speech. 


85 


result  when  they  shall  be  so  accomplished  ?  First, 
God  will  be  glorified.  Secondly,  All  the  intelligences 
that  he  has  created  will  be  happified  If  he  is  not 
glorified,  he  fails  in  the  object  for  which  he  created 
him.  If  he  is  not  glorified  to  the  greatest  extent  pos¬ 
sible,  there  is  a  failure  to  secure  the  fullness  of  that 
purpose  contemplated.  If  all  sentient  intelligences 
are  not  made  happy,  then  God  fails  in  imparting  hap¬ 
piness  to  that  extent  to  which  happiness  might  be  im¬ 
parted,  and  hence  falls  short  of  accomplishing  the 
fullness  of  the  purpose  in  the  dispensation  of  hap¬ 
piness  which  prompted  him  to  create. 

I  want  you  to  bear  these  things  in  mind  for  a  mo¬ 
ment,  while  we  proceed  a  little  further.  Romans  i, 
21-24:  “Because  that,  when  they  knew  God,  they 
glorified  him  not  as  God,  neither  were  thankful ;  but 
became  vain  in  their  imaginations,  and  their  foolish 
heart  was  darkened.  Professing  themselves  to  be 
wise,  they  became  fools,  and  changed  the  glory  of 
the  uncorruptible  God  into  an  image  made  like  to 
corruptible  man,  and  to  birds,  and  four-footed  beasts, 
and  creeping  things.  Wherefore  God  also  gave  them 
up  to  uncleanness,  through  the  lusts  of  their  own 
hearts,  to  dishonor  their  own  bodies  between  them¬ 
selves.”  Romans  iii,  23  :  “  For  all  have  sinned,  and 
come  short  of  the  glory  of  God.” 

I  notice  these  facts  now,  First,  That  God  created 
man  to  glorify  him.  Second,  That  man  can  not 
glorify  God  in  sin.  What  kind  of  a  being  is  God  ? 
I  heard  taught  years  ago,  when  I  was  a  boy — and 
that  was  not  long  ago — that  God  created  man  to 
glorify  him,  and  that  he  will  do  it  ;  that  God  will 
certainly  be  glorified  in  every  man  that  he  has  made, 
and  that  he  will  be  glorified  just  as  much  in  the  end¬ 
less  sin  and  suffering  of  men  as  in  their  holiness  and 
happiness.  But  there  has  been  considerable  progress 
on  these  ideas.  The  Scriptures  are  the  same,  but 


86 


THE  DESTINY  OF  MAN. 


we  are  increasing  in  our  knowledge  of  them ;  and, 
hence,  I  heard  a  clergyman  say  recently,  he  did  not 
believe  God  would  be  glorified  as  much  in  the  dam¬ 
nation  of  man  as  in  his  salvation.  I  thanked  God, 
and  reported  progress.  Now  we  are  enabled  to  see 
that  God  is  not  glorified  by  sin  and  suffering  at  all. 
Hence,  we  learn  that,  so  far  as  man  sins,  he  comes 
short  of  the  glory  of  God  ;  and  as  long  as  he  con- 
tinues  in  sin,  so  long  he  comes  short  of  the  glory 
of  God.  Then,  if  God  made  man  for  his  own  glory — 
and  the  Scriptures  teach  that  he  will  glorify  him — 
how  is  God  glorified  by  him  ?  How  are  earthly 
parents  glorified  in  their  children  ?  by  their  disobedi¬ 
ence  and  suffering?  No  ;  but  by  their  being  obedi¬ 
ent  and  happy.  God  says  :  “If  I  am  a  father  where 
is  my  honor?  You  are  not  glorifying  me.”  There 
is  a  manufacturer.  Let  us  go  to  Springfield,  or  some 
city  where  they  are  manufacturing  reapers  and  mow¬ 
ers.  '  The  Champion  Works  turn  out  a  thousand 
reapers  and  mowers  in  a  season.  They  are  made  to 
reap  oats,  barley,  and  other  grains,  and  cut  grass. 
These  machines  are  sent  out,  and  only  a  hundred 
out  of  the  thousand  answer  the  purpose,  while  the 
rest  are  failures.  Are  the  inventors  honored  in  the 
failures  ?  No  ;  they  are  disgraced  ;  they  are  ashamed, 
and  send  their  agents  out  to  have  them  burned  up. 
It  is  a  burning  disgrace  to  them.  They  are  only 
honored  when  they  do  good  work.  God  has  made 
man  to  glorify  him  and  enjoy  him  forever.  We  all 
believe  that.  We  understand  that  to  be  the  great 
end  for  which  God  created  man.  Is  God  glorified 
if  man  does  not  answer  that  end  ?  So  long  as  one 
man  remains  in  sin,  sorrow,  and  suffering,  so  long 
he  falls  short  of  glorifying  him.  If  he  does  not 
glorify  him,  God  fails  in  the  object  for  which  he 
created  him  ;  and  no  person  can  extricate  God  from 
that  dilemma.  He  has  brought  man  into  being  for 


mr.  carlton’s  fifth  speech. 


the  purpose  of  imparting  happiness.  How  far  ? 
Universally.  Now,  if,  in  the  issue  of  this  ease,  he 
fails  to  bring  one  of  the  human  race  to  the  enjoy¬ 
ment  of  holiness  and  happiness,  God  fails  to  secure 
the  greatest  possible  amount  of  holiness  and  happi¬ 
ness  where  he  might  have  produced  it  or  caused  it 
to  exist.  Hence,  God  fails  in  the  object  for  which 
he  created  man,  which  is  not  admissible  for  a  mo¬ 
ment  ;  and  wTe  do  not  concede  any  thing  of  the  kind, 
but  insist  that  an  end  shall  be  secured  which  will 
glorify  God  and  happify  all  his  creatures.  Psalms  1, 
23:  “Whoso  offereth  praise,  glorifieth  me.”  Offering 
praise  to  God  glorifies  him.  1  Peter  iv,  1 1  :  “If  any 
man  speak,  let  him  speak  as  the  oracles  of  God  ;  if 
any  man  minister,  let  him  do  it  as  of  the  ability 
which  God  giveth  ;  that  God  in  all  things  may  be 
glorified  through  Jesus  Christ.”  John  xv,  8:  “  Here¬ 
in  is  my  Father  glorified,  that  ye  bear  much 
fruit  ;  so  shall  ye  be  my  disciples.”  God,  then,  can 
only  be  glorified  by  man’s  conforming  to  his  will,  lov¬ 
ing  and  serving  him,  and  enjoying  his  own  holiness 
and  happiness.  Now,  w7e  present  a  syllogism  con¬ 
taining  this  argument:  1.  Man  can  only  glorify  God 
in  holiness  and  happiness.  2.  All  mankind  shall 
glorify  God.  3.  Therefore,  all  mankind  shall  be  ul¬ 
timately  holy  and  happy. 

I  wish  you,  friends,  in  summing  up  this  matter,  and 
going  from  this  place  to-night,  candidly,  seriously, 
and  prayerfully,  to  weigh  the  Scriptures  that  have 
been  presented  before  you,  and  the  arguments,  pro 
and  con. 

Look  first  at  the  great  truths  that  wrere  unfolded 
in  regard  to  the  infinite  perfections  of  God ;  then 
his  purpose  in  creating  man  ;  the  Scriptures  present¬ 
ed,  unfolding  that  purpose  to  be  universal  blessed¬ 
ness  in  Christ  ;  then,  the  fact  that  God’s  purpose 
shall  be  accomplished  ;  that  he  reigns  in  the  omnip- 


88 


THE  DESTINY  OF  MAN. 


otence  of  his  own  all-conquering  power,  by  which 
he  is  able  even  to  subdue  all  things  unto  himself. 
In  addition  to  this,  the  fact,  that  all  the  enemies  of 
the  peace  and  happiness,  all  the  hinderances  to 
man’s  purity,  and  holiness,  and  happiness,  shall  be 
banished  from  the  universe.  In  addition  to  this,  that 
God  has  revealed  himself  to  us  as  our  Father;  that 
his  government  is  a  parental  government  ;  that  the 
justice  he  exercises  is  a  parental  justice,  and  the  laws 
he  administers,  the  laws  of  a  parent ;  the  object  to 
be  attained,  the  object  of  a  good,  kind,  beneficent 
parent ;  and  that,  as  an  earthly  parent  will  bring  all 
his  children  to  be  good,  if  he  possesses  wisdom  and 
ability  to  do  it,  God  possesses  infinitely  more  good¬ 
ness,  kindness,  tenderness,  and  love  than  an  earthly 
parent,  and  he  has  the  wisdom  and  ability  to  accom¬ 
plish  all  that  he  desires,  designs,  and  purposes  in 
regard  to  the  ultimate  and  final  well-being  of  all  his 
creatures.  [Time  expired. 


[mr.  moore’s  fifth  speech.] 

Gentlemen  Moderators ,  and  Fellow-Citizens : 

I  would  call  attention  to  this  peculiar  manner  my 
brother  has  of  disposing  of  Scripture,  showing  the 
conditionality  of  human  happiness,  both  in  time  and 
eternity.  He  simply  asserts  that  it  refers  to  time. 
He  did  not  deign  to  read  one,  or  to  show  you  that 
a  single  passage  was  not  what  I  claimed  it  to  be. 
And  this  is  really  the  point  of  issue,  as  was  made  out 
in  the  morning  :  Does  man’s  future  happiness  depend 
upon  any  conditions?  He  refuses  to  examine  the 
evidences  when  they  are  adduced.  He  has  noted 
them.  He  says  they  were  read  without  comment. 
There  was  sufficient  comment  to  show  that  they 


mr.  moore’s  fifth  speech. 


89 


referred  to  what  was  ultimate  or  endless.  Enough 
was  given  to  show  their  bearing.  He  fails  to  meet 
them,  and  tells  us  he  passed  them  by  in  view  of  the 
simple  fact  that  they  have  no  bearing  on  the  subject. 

I  trust  this  audience  will  bear  in  mind  that  they  had 
better  examine  for  themselves  before  accepting  his 
sheer  assertions  ;  and  I  am  satisfied  that  those  who 
shall  hereafter  read  what  has  been  said,  will  see  their 
force  upon  this  question. 

He  asks  me  to  proceed  to  prove,  however,  that 
those  conditions  relate  to  the  ultimate  or  everlasting 
state.  This  I  have  already  showed  you.  He  has 
simply  asserted  that  they  do  not.  Since  that  was 
made  out  as  the  issue,  he  ought  to  have  taken  them 
up  and  shown  that  they  did  not  relate  to  the  ultimate 
state.  If  he  does  not  do  this,  I  must  take  it  for 
granted  that  it  is  because  he  can  not  show  that  they  so 
relate.  I  now  turn  to  what  I  was  about  to  examine 
when  my  time  expired.  He  argued  on  the  promise  God 
made  to  Abraham,  and  to  his  son  Isaac,  and  repeated 
the  narrative  recorded  in  the  twelfth,  twenty-second, 
twenty-sixth  and  twenty-eighth  chapters  of  Genesis. 

I  want  to  simply  refer  to  them.  The  Lord  said,  “  In 
thy  seed  shall  all  the  families,  the  kindreds,  of  the 
earth  be  blessed.”  He  assumes  in  this  case  that  we 
have  an  absolute  promise,  or,  in  other  words,  that  it 
is  a  promise  made  without  conditions,  and  that  the 
promise  must  relate  to  the  future  and  endless  state. 
For  he  has  admitted  that  what  refers  to  this  world  is 
conditional.  The  others  must,  then,  refer  to  the  end¬ 
less  state.  I  shall  read  Acts  iii,  25,  26:  “Ye  are 
the  children  of  the  prophets,  and  of  the  covenant  * 
which  God  made  with  our  fathers,  saying  unto  Abra¬ 
ham,  And  in  thy  seed  shall  all  the  kindreds  of  the 
earth  be  blessed.  Unto  you  first,  God,  having  raised 
up  his  Son  Jesus,  sent  him  to  bless  you,  in  turning 
away  every  one  of  you  from  his  iniquities.” 

8 


90 


THE  DESTINY  OF  MAN. 


Now  mark,  here  is  the  promise  made  to  Abraham, 
in  the  twelfth,  twenty-second,  twenty-sixth  and  twenty- 
eighth  chapters  of  Genesis.  My  brother  assumes — and 
necessarily  assumes— that  they  relate  to  the  endless 
state.  Peter  says :  “  Unto  you  first  God,  having 
raised  up  his  Son  Jesus,  sent  him  to  bless  you,  in 
turning  away  every  one  of  you  from  your  iniquities.” 
How  so  ?  In  fulfillment  of  the  promise  made  to  your 
fathers  by  the  prophets  in  times  past.  He  has  raised 
up  Jesus  and  sent  him  to  bless  you,  in  fulfillment  of 
that  promise.  Observe,  the  promise  was  made  to 
the  Jews  conditionally,  because  its  fulfillment  is  found 
in  the  requirements  of  the  gospel ;  also,  Galatians  iii, 
8  :  “  And  the  Scripture,  foreseeing  that  God  would 
justify  the  heathen  through  faith,  preached  before  the 
gospel  unto  Abraham,  saying,  In  thee  shall  all  na¬ 
tions  be  blessed.” 

Here  is  the  same  promise  absolute.  My  brother 
assumes  that  it  must  be  so,  to  comport  with  the  tenor 
of  his  argument.  Ninth  verse :  “  So,  then,  they  which 
be  of  faith  are  blessed  with  faithful  Abraham.”  Then 
the  promise  involved  at  least  one  condition,  and  that 
was  faith  ;  and  if  the  individual  did  not  possess  faith, 
he  was  not  blest  with  faithful  Abraham,  even  though 
the  promise  was  “  In  thee  and  in  thy  seed  shall  all 
the  families  of  the  earth  be  blest.”  I  read  from  the 
same  chapter,  beginning  at  the  fourteenth  verse : 
“That  the  blessing  of  Abraham  might  come  on  the 
Gentiles  through  Jesus  Christ ;  that  we  might  receive 
the  promise  of  the  Spirit  through  faith.  Brethren,  I 
speak  after  the  manner  of  men  ;  Though  it  be  but  a 
man’s  covenant,  yet  if  it  be  confirmed,  no  man  disan¬ 
nulled,  or  addeth  thereto.  Now  to  Abraham  and  his 
seed  were  the  promises  made.  He  saith  not,  And  to 
seeds,  as  of  many ;  but  as  of  one,  And  to  thy  seed, 
which  is  Christ.” 

When  God  promised  to  Abraham  that  in  his  seed 


MR.  MOORE’S  FIFTH  SPEECH.  QI 

all  the  families  of  the  earth  should  be  blest,  it  was  in 
Christ.  “Not  seeds,  as  of  many,”  but  seed  as  of  one, 
Christ.  The  word  seed  meant  Christ,  and  was  ful¬ 
filled  when  Christ  came,  presenting  the  plan  of  salva¬ 
tion  that  God  had  intended  from  the  beginning.  I 
read  further:  “And  this  I  say,  that  the  covenant,  that: 
was  confirmed  before  of  God  in  Christ,  the  law,  which 
was  four  hundred  and  thirty  years  after,  can  not  dis¬ 
annul,  that  it  should  make  the  promise  of  none  effect. 
For  if  the  inheritance  be  of  the  law,  it  is  no  more  of 
promise :  but  God  gave  it  to  Abraham  by  promise.” 
I  read  now,  beginning  with  the  twenty-second  verse  : 
“  But  the  scripture  hath  concluded  all  under  sin,  that 
the  promise  by  faith  of  Jesus  Christ  might  be  given 
to  them  that  believe.  But  before  faith  came,  we  were 
kept  under  the  law,  shut  up  unto  the  faith  which 
should  afterwards  be  revealed.  Wherefore  the  law 
was  our  schoolmaster  to  bring  us  unto  Christ,  that 
we  might  be  justified  by  faith.  But  after  that  faith  is 
come,  we  are  no  longer  under  a  schoolmaster.  For 
ye  are  all  the  children  of  God  by  faith  in  Christ  Jesus. 
For  as  many  of  you  as  have  been  baptized  into  Christ 
have  put  on  Christ.  There  is  neither  Jew  nor  Greek, 
there  is  neither  bond  nor  free,  there  is  neither  male 
nor  female  :  for  ye  are  all  one  in  Christ  Jesus.  And 
if  ye  be  Christ’s,  then  are  ye  Abraham’s  seed,  and 
heirs  according  to  the  promise.” 

That  promise  was  that  the  blessing  should  be  sent 
to  all  nations.  Now,  upon  what  conditions  are  you 
heirs  according  to  the  promise,  if  you  be  the  promised 
seed  ?  On  what  conditions  are  you  the  promised 
seed  ?  If  you  are  Christ’s,  when  are  you  Christ’s  ? 
If  you  have  believed  in  him  and  abide  in  him.  If 
this  is  not  a  conditional  promise,  I  confess  I  do  n’t 
know  the  meaning  of  words.  In  this  same  connec¬ 
tion  allow  me  to  read  Romans  ix,  13:  “Cometh  this 
blessedness  then  upon  the  circumcision  only,  or  upon 


92 


THE  DESTINY  OF  MAN. 


the  uncircumcision  also  ?  for  we  say  that  faith  was 
reckoned  to  Abraham  for  righteousness.”  Conse¬ 
quently  the  Gentile  has  the  promise  of  being  blest 
with  the  blessings  involved  in  the  promise  made  to 
Abraham,  made  to  him  before  he  was  circumcised, 
provided  he  shall  walk  in  faith.  The  promise  that  he 
should  be  the  heir  of  the  world  was  made  through  the 
righteousness  of  faith.  I  read  verses  16-18  of  the 
same  chapter:  “Therefore  it  is  of  faith,  that  it  might 
be  by  grace ;  to  the  end  the  promise  might  be  sure 
to  all  the  seed  :  not  to  that  only  which  is  of  the  law, 
but  to  that  also  which  is  of  the  faith  of  Abraham,  who 
is  the  father  of  us  all,  (As  it  is  written,  I  have  made 
thee  a  father  of  many  nations,)  before  him  whom  he 
believed,  even  God,  who  quickeneth  the  dead,  and 
calleth  those  things  which  be  not,  as  though  they 
were  ;  who  against  hope  believed  in  hope,  that  he 
might  become  the  father  of  many  nations,  according 
to  that  which  was  spoken,  So  shall  thy  seed  be.” 
Also,  verses  22,  23  :  “And  therefore  it  was  imputed 
to  him  for  righteousness.  Now,  it  was  not  written 
for  his  sake  alone,  that  it  was  imputed  to  him.” 

I  am  disposed  to  let  the  argument  upon  that  point 
rest  here. 

Again,  he  inquires  for  God’s  motives  in  making 
man  ;  and  I  confess  I  can  not  tell,  except  simply  what 
God  has  revealed.  He  has  assumed  that  he  made 
him  to  glorify  God  and  enjoy  him  forever.  Did  he 
make  him  to  glorify  him  unconditionally  ?  Let  him 
proceed  to  the  proof  of  it.  Is  it  conditionally  that  a 
man  enjoys  God  now,  or  unconditionally?  Is  it  the 
experience  of  any  body  that  any  one  glorifies  him 
and  enjoys  him  unconditionally?  Is  it  possible  to 
conceive  that  any  person  shall  glorify  and  enjoy  him 
forever  absolutely  without  conditions  ?  No  matter 
about  the  motive  of  God.  Grant  that  it  was  that 
man'  might  glorify  and  enjoy  him  forever.  Was  his 


MR.  MOORE’S  FIFTH  SPEECH. 


93 


object  to  make  man  a  machine  ?  It  must  be  conceded 
that  the  class  of  persons  who  die  in  their  sins  can  not 
glorify  him.  Take,  for  instance,  the  man  who  died 
over  at  Winchester,  the  other  day,  after  killing  his 
neighbor.  Where  did  he  get  his  punishment  ?  Did 
he  glorify  God  and  enjoy  him  forever?  I  make  a 
single,  solitary  case  of  it,  in  order  to  bring  the  matter 
to  a  point.  He  says  that  man  can  not  glorify  God  in 
sin.  That  only  helps  me.  It  shows  that  this  man, 
dying  in  sin,  could  not  glorify  God  till  after  he  died. 
Furnish  me  the  Scriptures,  Bro.  Carlton,  that  teach 
where  a  man,  dying  in  his  sins,  will  glorify  God. 
Mark  it  down  and  show  it  to  me.  [Applause.]  (Mr. 
Moore  requested  the  audience  not  to  make  any  demon¬ 
strations  of  applause.)  The  individual  died  in  sin  ; 
he  himself  affirms  that  a  man  can  not  glorify  God  in 
sin.  Then  he  has  not  glorified  him  when  he  dies.  Now, 
where  does  the  Bible  teach  that  he  will  be  freed  from 
sin  after  death,  and  be  prepared  to  glorify  him  ?  Upon 
this  ,  point  I  ask  for  some  information,  for  if  there  be 
any  Scripture  bearing  on  that  question,  I  know  not 
where  it  is.  God  is  not  glorified  unless  universal 
happiness  prevails,  he  says.  I  do  not  understand 
that  that  is  necessarily  the  case.  God,  then,  is  not 
glorified  now,  because  universal  happiness  does  not 
now  prevail.  Misery  exists.  God  must  be  very  un¬ 
happy  just  now,  for  he  tells  us  that  it  would  destroy 
the  happiness  of  God.  If  misery  existed,  no  matter 
whether  it  is  for  one  moment,  for  a  finite  or  infinite 
period,  it  would  make  him  unhappy  while  it  exists, 
and  just  as  unhappy  now  as  if  it  existed  in  eternity. 
That  God  is  infinitely  happy  now  who  would  doubt  ? 
That  he  is  now  glorified,  who  will  doubt  ?  That  all 
men  do  not  glorify  him  I  grant.  That  those  who  die 
in  sin  shall  never  glorify  him  I  insist.  There  is  not 
the  least  intimation  in  the  Bible  that  a  change  will  be 
effected  after  they  have  passed  from  this  world. 


94 


THE  DESTINY  OF  MAN. 


My  brother  read  from  Psalms  1,  23.  I  did  not  find 
the  reading  as  he  had  it.  1  Peter  iv,  11,  is  the  next 
passage  quoted,  and  I  turn  to  that.  He  says,  as  every 
man  has  received  the  gift,  so  minister  the  same  one  to 
another.  He  makes  an  application  to  every  body  of 
what  is  addressed  to  the  faithful.  Peter  is  addressing 
the  saints.  This  is  the  class  of  persons  he  is  address¬ 
ing  in  the  eleventh  verse  :  “  If  any  man  speak,  let  him 
speak  as  the  oracles  of  God  ;  if  any  man  minister, 
let  him  do  it  as  of  the  ability  which  God  giveth  ;  that 
God  in  all  things  may  be  glorified  through  Jesus 
Christ.;  to  whom  be  praise  and  dominion  forever  and 
ever.  Amen.”  His  object  in  quoting  this  was  to 
prove  that  mankind  universally  glorify  God.  You 
will  see  that  it  is  a  failure,  for  it  is  an  address  only 
to  the  elect,  who  had  obtained  like  precious  faith  with 
the  apostles,  the  brethren,  and  the  saints  that  Peter 
addresses.  These  glorify  God.  This  passage  affords 
no  evidence  in  the  world.  Again,  we  are  referred  to 
John  xv,  8  :  “  Herein  is  my  Father  glorified  that  ye 
bear  much  fruit ;  so  shall  ye  be  my  disciples.”  Jesus 
addresses  exclusively  his  disciples,  as  you  will  see  by 
reading  from  the  beginning  of  the  chapter.  He 
quotes  it  to  prove  that  all  men  bear  fruit,  and  on  it 
built  his  syllogism.  But  he  proves  his  minor  propo¬ 
sition  by  these  quotations,  which  apply  exclusively 
and  alone  to  Christians. 

(Bro.  Carlton.) — Those  passages  were  quoted  to 
show  how  God  is  glorified. 

(Mr.  Moore.) — But  that  is  assumed  without  any  evi¬ 
dence  in  the  case  at  all. 

How  do  the  wicked  glorify  God  ?  Psalms  1,  23  : 
“  Whoso  offereth  praise  glorifieth  me.”  There  is  a 
condition.  Then  observe  another  condition  :  “  And 
to  him  that  ordereth  the  conversation  aright,  will  I 
show  the  salvation  of  God.”  Now,  my  brother,  show 
the  passages  in  your  next  speech  that  teach  that  all  men 


MR.  MOORE’S  FIFTH  SPEECH.  95 

will  offer  praise  to  God.  Will  those  who  die  in  will¬ 
ful  disobedience  do  it  ? 

In  regard  to  the  paternity  argument,  he  attempts 
to  excite  sympathy.  He  insists  that  God  is  the  father 
of  the  human  race,  in  the  same  sense  that  a  man  is 
the  father  of  his  children.  It  is  a  matter  of  indiffer¬ 
ence  to  me  whether  the  one  or  the  other  is  true. 
His  point  of  sympathy  is  a  failure.  Allow  me  to  illus¬ 
trate  this  :  A  human  parent  would  not  have  destroyed 
the  antediluvians,  had  they  been  his  children,  as  God 
did.  He  destroyed  all,  from  the  greatest  to  the  least, 
saving  only  eight,  who  submitted  to  his  requirements. 
I  want  to  know  if  any  father  would  sweep  his  chil¬ 
dren  with  the  besom  of  destruction — all  who  were  dis¬ 
obedient  ?  Man  acts  passionately  toward  his  children, 
not  always  rationally.  He  allows  sympathy  to  over¬ 
ride  reason  ;  on  that  very  account  my  brother  has 
the  advantage  in  sympathy,  but  it  is  only  an  animal 
sympathy,  not  intellectual.  Again,  all  the  cities  of 
the  plain  were  destroyed.  And  yet  the  logic  of  my 
brother  brings  him  to  this  :  According  to  his  logic, 
a  man  ought  to  be  as  wicked  as  he  can,  in  order  to 
get  somebody  to  kill  him,  and  then  get  God  to  take 
him  to  heaven.  That  is  the  very  best  thing  he 
could  do.  It  is  very  strange  to  me,  Bro.  Carlton, 
that  a  man  of  your  caliber  can  not  see  better  than 
that!  [Laughter.]  \Time  expired. 


9  6 


THE  DESTINY  OF  MAN. 


SECOND  DAY. 

Wednesday ,  April  27,  9  d clock  A .  Af. 

Opened  with  prayer  by  the  Rev.  Mr.  Crosley. 

[mr.  carlton’s  sixth  speech.] 

Gentlemen  Moderators ,  and  Respected  Friends  : 

We  come  again  this  morning  for  the  purpose  of 
renewing  our  investigation.  I  propose  first,  to  notice 
some  things  that  were  said  by  my  brother  opposite. 
He  says  I  fail  to  answer  him.  Indeed !  I  thought 
he  was  on  the  negative  ;  and  it  was  his  business  to 
follow  me.  Then  he  informs  us,  that  the  promises 
that  were  made  by  God  to  Abraham,  Isaac,  and 
Jacob  were  conditional  promises,  and  the  law  fulfilled 
these  promises  by  the  infliction  of  its  penalties. 
You  will  remember  we  noted  the  argument  of  the 
Apostle  Paul,  in  particular  where  he  says  the  law 
which  was  four  hundred  and  thirty  years  after  the 
promises  were  given  can  not  disannul,  that  it  should 
make  the  promise  of  none  effect.  Again,  the  apos¬ 
tle  raises  the  question:  “Is  the  law,  then,  against  the 
promises  ?  God  forbid  !  ”  Then  we  are  to  understand 
that,  let  the  penalty  of  the  law  be  what  it  may,  there 
is  nothing  in  the  working  of  the  law,  if  its  penalties 
be  fully  inflicted,  that  shall  prevent  the  fulfillment  of 
these  promises,  given  four  hundred  and  thirty  years 
before  the  law.  Hence,  there  is  no  difficulty  in  the 
way  in  that  direction.  The  brother  makes  the  quo¬ 
tation  :  “  So,  then,  they  that  be  of  faith  are  blessed 
with  faithful  Abraham.”  That  is  what  we  were  ad¬ 
vocating  all  the  time :  that  the  individual  that  is  of 
faith  is  blessed  now.  Does  it  read,  or  can  there  be 
found  a  passage  that  reads :  So,  then,  they  that  be¬ 
lieve  now  shall  enjoy  the  endless  felicities  of  heaven 
in  consequence  of  that  faith  ?  That  is  entirely  an- 


mr.  carlton’s  sixth  speech.  97 

other  thing.  But  he  says  this  promise  of  God  to 
Abraham,  Isaac,  and  Jacob  was  fulfilled  when  Christ 
came  and  presented  the  plan  of  salvation.  In¬ 
deed  !  The  promise  that  in  Christ  all  nations, 
families,  and  kindreds  of  the  earth  shall  be  blessed 
was  fulfilled  1800  years  ago!  Is  not  that  ob¬ 
viously  a  mistake  ?  Were  all  the  nations,  families, 
and  kindreds  of  the  earth  blessed  1800  years  ago 
with  a  spiritual  salvation  by  being  turned  away  from 
their  iniquities  ?  That  will  not  do.  But,  then,  the 
apostle  says  to  the  Galatians,  for  “ye  are  all  the 
children  of  God  by  faith  in  Christ  Jesus  and  then 
Bro.  Moore  turns  to  me,  with  the  very  wise  expres¬ 
sion,  which  I  enjoyed  hugely,  “  Yes,  by  faith,  not  by 
creation,  Bro.  Carlton.”  The  brother  knows*  very 
well  that  the  apostle  was  speaking  of  a  different  thing 
altogether.  He  was  not  talking  about  our  being  the 
offspring  of  God  ;  not  of  that  hallowed  relationship 
which  exists  with  our  Father,  God  ;  but  of  that  re¬ 
semblance,  that  characteristic  resemblance,  that  exists 
between  the  true  Christian  and  God,  so  that  the  in¬ 
dividual  becomes  the  child  of  God  by  being  like  him  ; 
as  Jesus  said  in  the  Sermon  on  the  Mount:  “I  say 
unto  you,  love  your  enemies,  bless  them  that  curse 
you,  do  good  to  them  that  hate  you,  pray  for  them 
that  despitefully  use  you  and  persecute  you :  that  ye 
may  be  the  children  of  your  Father  which  is  in 
heaven.”  Were  they  not  his  children  already?  Yes. 
There  the  word  children  is  used  in  both  these  sig¬ 
nifications.  They  were  the  children  of  their  Father 
anyhow.  Every  person  is  the  child  of  his  father, 
let  him  act  as  he  will.  But  if  he  follows  that  father, 
imitates  that  father,  he  is  his  child  by  imitation,  as 
well  as  in  the  sense  of  being  his  offspring.  This 
matter  is  all  clear  in  the  Scriptures,  and  I  need  not 
labor  it. 

That  mankind  are  created  to  glorify  God,  and  enjoy 
9 


98 


THE  DESTINY  OF  MAN. 


him  forever,  is  granted,  said  Bro.  Moore.  Very  well, 
then,  God  made  man  to  glorify  him  and  enjoy  him 
forever.  Will  he  do  it?  Bro.  Moore  says,  No.  God, 
then,  made  man  with  a  certain  definite,  fixed  purpose  ; 
but  man  will  not  answer  that  purpose.  God  shall 
fail  of  accomplishing  the  object  for  which  he  created 
man.  Well,  now,  any  doctrine  save  that  which 
teaches  the  ultimate  holiness  and  happiness  of  the 
race  fails  just  there.  It  shows  that  God  himself 
must  suffer  an  endless  defeat  and  endure  endless  dis¬ 
appointment.  That  does  not  satisfy  me.  I  do  not 
believe  it.  As  God  is  admitted  to  be  infinite  in  wis¬ 
dom,  before  he  brought  man  into  being  he  saw  his 
destiny  and  all  the  influences  that  would  operate  on 
him  through  all  periods  of  his  existence,  and,  conse¬ 
quently,  if  he  foresaw  that  some  would  not  glorify 
him  forever,  he  would  not  have  made  them  to  enjoy 
and  glorify  him  forever.  Would  he  ?  Is  he  acting 
as  a  wise  God,  if  he  acts  thus  ?  All  can  perceive  the 
inconsistency  of  such  a  position  as  this.  “  But  those 
that  die  in  their  sins  do  not  get  their  punishment  in 
this  world,”  I  do  not  design  to  say  much  about 
punishment  in  this  part  of  the  discussion,  because 
we  are  talking  about  salvation  now.  The  subject  of 
punishment  will  come  up  for  the  next  two  days.  We 
will  now  talk  about  salvation.  But  I  just  want  to 
notice,  occasionally,  when  the  brother  runs  right 
squarely  against  the  truth  of  heaven,  to  show  that  he 
does  not  understand  the  subject  of  punishment.  God 
says,  in  Jeremiah  ix,  23,  24:  “  Let  not  the  wise  man 
glory  in  his  wisdom,  neither  let  the  mighty  man  glory 
in  his  might,  let  not  the  rich  man  glory  in  his  riches  : 
but  let  him  that  glorieth  glory  in  this,  that  he  under- 
standeth  and  knoweth  me,  that  I  am  the  Lord  which 
exercise  loving-kindness,  judgment,  and  righteous¬ 
ness,  in  the  earth  :  for  in  these  things  I  delight,  saith 
the  Lord.”  He  says  God  does  not  administer  judg- 


mr.  carlton’s  sixth  speech.  99 

ment  in  this  world  ;  God  says  he  does.  We  leave 
you  to  settle  the  controversy  between  them. 

The  next  point  I  wish  to  notice  is  the  cheering. 
There  was  a  number  of  persons  over  in  that  part  of 
the  house  that  seemed  to  belong  to  the  shingle  clap¬ 
ping  committee,  that  cheered  at  the  prospect  of  the  end¬ 
less  damnation  of  some  of  their  fellow-men.  That  was 
encouraging.  It  reminds  me  of  a  clergyman  over  in 
Darke  County,  who  labored  strenuously  to  prove  end¬ 
less  punishment,  but  sometimes  failed  to  answer  the 
objections  advanced.  On  one  occasion  he  attended  a 
meeting,  the  subject  under  consideration  being  Laz¬ 
arus  and  the  rich  man.  When  the  passage  was  read, 
“  And  in  hell  he  lifted  up  his  voice,  being  in  torment,” 
he  shouted  right  out  in  meeting,  “  Thank  God,  there 
is  proof  that  one  man  has  gone  to  hell  !  ”  [Laughter.] 
Some  of  these  brethren  had  a  good  morsel,  because 
they  thought  Bro.  Moore  was  going  to  prove  endless 
damnation. 

He  says,  “  Bro.  Carlton  says  that  man’s  sinning  will 
destroy  the  happiness  of  God.”  Bro.  Carlton  never 
said  or  intimated  such  a  thing.  Bro.  Carlton  has 
taught  from  the  beginning  of  this  discussion  that  God 
is  perfectly  and  independently  happy  in  and  of  him¬ 
self.  He  then  says  that  I  quoted  no  Scripture  to 
prove  that  all  should  glorify  God.  I  quoted  Psalms 
lxxxvi,  9,  10  :  “All  nations  whom  thou  hast  made  shall 
come  and  worship  before  thee,  O  Lord  ;  and  shall 
glorify  thy  name.  For  thou  art  great,  and  doest  won¬ 
drous  things:  thou  art  God  alone.”  “All  nations.” 
How  many  ?  All  the  nations  of  God’s  creation  ?  I 
think  that  would  include  all  mankind.  But,  then,  it 
will  not  do  to  compare  God  with  earthly  parents,  be¬ 
cause  earthly  parents  would  not  do  as  bad  as  God 
does.  Man  would  not  drown  his  children  as  God 
drowned  the  antediluvians.  Well,  now,  earthly  parents 
act  toward  their  children,  in  disciplining  them,  in  that 


100 


THE  DESTINY  OF  MAN. 


manner  which  they  believe  to  be  the  very  best  calcu¬ 
lated  to  promote  their  welfare  and  punish  them  for 
their  good.  What  does  God  punish  his  children  for  ? 
Even  the  severest  punishment  he  ever  used  or  ever 
will  use  ?  What  is  his  object  ?  Is  it  a  malignant 
and  devilish  purpose  ?  Is  it  a  good  or  bad  purpose  ? 
Why  did  he  take  the  antediluvians  away  ?  It  was  for 
a  good  purpose.  Did  he  take  them  away  from  sin 
and  suffering  here  ?  God’s  existence  is  not  meas¬ 
ured  here  by  the  present  life,  but  he  is  carrying  for¬ 
ward  his  work.  All  time  is  present  with  him.  God 
has  time  and  space  to  accomplish  all  his  works.  He 
knows  how,  and  when,  and  where  to  conduct,  with  all 
his  children,  in  the  manner  that  shall  be  best  calcu¬ 
lated  to  promote  their  welfare.  Does  the  brother 
deny  that  God’s  government  over  his  children  is  insti¬ 
tuted  to  promote  their  good  ;  and  if  he  fails  to  secure 
the  good  of  all  the  governed,  does  he  not  fail  in  the 
object  for  which  it  was  instituted  ?  It  is  well  to  think 
about  these  things. 

But  there  was  an  individual  over  in  Winchester 
that  killed  a  man  the  other  day.  Take  that  wicked 
man  to  heaven  ?  Let  us  look  at  this  question  a  little. 
The  brother  will  endeavor  to  make  Universalism  per¬ 
fectly  absurd  and  repulsive  with  this  idea  that  God 
punishes  the  wicked  or  takes  them  away  from  this 
world  to  a  better  condition  in  the  next  world.  That 
would  be  horrible — it  would  not  do.  If  children  were 
quarreling  out  of  doors,  would  it  be  a  bad  thing  for 
the  parent  to  call  them  into  the  house  and  give  them 
better  lessons,  and  train  them  to  obedience  and  good¬ 
ness  ?  Would  not  that  be  terrible  ?  Let  us  look  at 
the  other  side  of  the  question  a  little.  The  only 
thing  that  makes  an  apppearance  of  inconsistency  in 
this,  is  blending  error  with  truth.  What  is  the  error  ? 
The  idea  that  the  judgment  is  in  another  world,  and 
people  are  not  punished  in  this  world ;  and  consequently 


mr.  carlton’s  sixth  speech. 


ioi 


the  man  who  is  wicked  here,  if  he  is  not  to  be  pun¬ 
ished,  will  be  encouraged  to  go  on  in  sin.  We  do  not 
admit  your  error,  that  the  wicked  go  unpunished. 
The  Bible  says  that,  though  hand  join  in  hand, 
the  wicked  shall  not  be  unpunished.  God  will 
render  to  every  man  according  to  his  work.  We  do 
not  admit  that  any  man  goes  unwhipped  of  justice, 
or  unpunished  for  his  sins.  God  says  that  he  ren¬ 
ders  “justice  and  judgment  in  the  earth.”  Let  us 
look  on  the  other  side  of  the  question  for  a  mo¬ 
ment.  Here  is  a  man  burning  with  malice  and 
revenge.  He  wants  to  avenge  himself  on  his  neigh¬ 
bor,  and  so  he  sends  that  neighbor,  while  in  the  com¬ 
mission  of  a  wicked  deed,  out  of  the  world,  impeni¬ 
tent,  according  to  the  common  use  of  that  term.  This 
man  repents,  joins  the  church.  Suppose  he  is  ar¬ 
rested  and  put  into  prison.  He  sends  for  the  clergy, 
is  converted,  and  swung  off  the  gallows,  singing,  “  I 
am  bound  for  the  kingdom,  will  you  go  to  glory  with 
me  ?  ”  And  when  he  gets  up  there  into  heaven,  he 
looks  down  in  hell  on  his  neighbor,  and  shouts,  “  Look 
there,  didn’t  I  give  it  to  him  ?  I  sent  him  there;  I 
fixed  him.”  That  is  comforting,  is  n’t  it  ?  That  is 
the  other  side  of  the  question. 

I  proceed  now  with  my  affirmative  argument.  In¬ 
stead  of  having  this  idea  of  infinite  cruelty  and  revenge 
in  the  mind  of  men,  that  God  is  a  being  of  malevo¬ 
lence  and  retaliation,  we  must  go  away  from  the  scene 
of  passion,  and  enmity,  and  self-righteousness,  and 
come  up  to  the  table-land  where  Jesus  stood  ;  come 
up  to  the  Christian  standard  and  to  Christian  princi¬ 
ples.  Let  us  look  for  a  little  while  at  the  spirit  of 
God,  as  manifested  by  Jesus  Christ,  and  we  will  per¬ 
ceive,  that  the  final  holiness  and  happiness  of  man¬ 
kind,  is  the  only  result  that  will  harmonize  with  such 
a  spirit  or  character  as  Christ  manifested  the  Father. 
Matthew  v,  43-48  :  “Ye  have  heard  that  it  hath  been 


102 


THE  DESTINY  OF  MAN. 


said,  Thou  shalt  love  thy  neighbor,  and  hate  thine 
enemy.  But  I  say  unto  you,  Love  your  enemies  : 
bless  them  that  curse  you,  do  good  to  them  that  hate 
you,  and  pray  for  them  which  despitefully  use  you, 
and  persecute  you  ;  that  ye  may  be  the  children  of 
your  Father  which  is  in  heaven:  for  he  maketh  his 
sun  to  rise  on  the  evil  and  on  the  good,  and  sendeth 
rain  on  the  just  and  on  the  unjust.  For  if  ye  love 
them  which  love  you,  what  reward  have  ye  ?  do  not 
even  the  publicans  the  same  ?  And  if  ye  salute  your 
brethren  only,  what  do  ye  more  than  others  ?  do  not 
even  the  publicans  so  ?  Be  ye  therefore  perfect,  even 
as  your  Father  which  is 'in  heaven  is  perfect.” 

Is  that  the  spirit  of  God  ?  Does  God  act  that 
way  ?  Then  where  is  his  vindictive  vengeance  to¬ 
ward  the  antediluvians,  toward  the  people  of  Sodom 
and  Gomorrah,  toward  any  body  else  ?  Does  God  do 
good  to  them  that  hate  him  ?  Is  he  unchangeably 
good  ?  Then  where  is  his  malignity  ?  Where  is 
the  spirit  of  retaliation  which  would*  make  him  do 
any  thing  toward  any  person  that  was  not  calcu¬ 
lated  to  do  him  good.  I  am  reminded  of  a  circum¬ 
stance  that  occurred  in  a  Sabbath-school  once,  where 
Miss  Harriet  Beecher  was  a  Sabbath-school  teacher. 
In  teaching  this  lesson  to  her  class,  she  instructed 
them  to  love  their  enemies,  and  do  good  to  those 
that  hated  them.  She  told  them  that  Jesus  did  so. 
“But,”  said  one  little  girl,  “does  God  do  so?”  “No,” 
said  Miss  Beecher,  “  he  does  not  do  so.”  “  But,” 
said  she,  “  why  does  not  God  do  so  ?”  There  is 
always  one  way  of  silencing  children- — telling  them 
they  are  too  young  to  understand.  She  told  the  little 
girl  that,  but  it  did  not  satisfy  her.  She  hesitated 
a  moment,  and  then  exclaimed,  “  O  Miss  Beecher,  I 
see  now  whv  God  does  not  do  so,  it  is  because  God  is 
not  a  Christian.”  The  great  trouble  with  theologians 
is  that  their  God  is  not  a  Christian.  You  will  have  to 


mr.  carltox’s  sixth  speech.  103 

give  up  your  Christianity,  or  make  your  God  a  Chris¬ 
tian,  Bro.  Moore.  It  will  be  done  just  as  rapidly  as 
the  doctrine  of  endless  punishment  is  dying  out  of 
the  minds  of  the  people.  Christ  was  in  God,  just  as 
certainly  as  God  is  in  Christ ;  and  as  certainly  as  God 
requires  us  to  do  good  to  those  that  hate  us,  he  does 
good  to  those  that  hate  him.  What  will  be  the  result  ? 
Just  what  we  might  anticipate,  as  the  Scriptures  reveal. 
He  who  requires  us  to  overcome  evil  with  good,  will 
operate  on  the  same  beneficent  principle,  until  all 
evil  is  overcome  with  good,  and  banished  from  the  uni¬ 
verse,  and  good  alone  reigns  supreme  and  immortal. 
To  show  that  what  we  are  claiming  is  his  teaching, 
we  read  further :  “  That  ye  may  be  the  children  of 
your  Father  which  is  in  heaven:  for  he  maketh  his 
sun  to  rise  on  the  evil  and  on  the  good,  and  sendeth 
rain  on  the  just  and  on  the  unjust.  And  if  ye  love 
them  that  love  you,  what  do  ye  more  than  others? 
do  not  even  the  publicans  the  same?  And  if  ye 
salute  your  brethren  only” — you  Christians  must  do 
better  than  that,  because  Christ  does,  because  God 
does.  “  Be  ye  therefore  perfect,  even  as  your  Father 
which  is  in  heaven  is  perfect.”  This  reveals  perfect 
goodness,  kindness,  and  love  ;  loving  even  his  enemies, 
and  doing  good  to  them  that  hate  him.  Pursue  that 
line  of  conduct,  and  no  other  result  is  possible  but 
that  of  the  ultimate  purification  and  ingathering  of 
all  mankind.  Luke  vi,  3 1-36  :  “  And  as  ye  would  that 
men  should  do  to  you,  do  ye  also  to  them  likewise. 
For  if  ye  love  them  which  love  you,  what  thank  have 
ye  ?  for  sinners  also  love  those  that  love  them.  And 
if  ye  do  good  to  them  which  do  good  to  you,  what 
thank  have  ye  ?  for  sinners  also  do  even  the  same.” 
Does  not  God  do  better  than  the  sinner  ?  Should  not 
Christians  do  better  than  the  sinner  ? 

Luke  vi,  34-36  :  “  And  if  ye  lend  to  them  of  whom 
ye  hope  to  receive,  what  thank  have  ye  ?  for  sinners 


104  THE  DESTINY  OF  MAN. 

also  lend  to  sinners,  to  receive  as  much  again.  Rut 
love  ye  your  enemies,  and  do  good,  and  lend,  hoping 
for  nothing  again  ;  and  your  reward  shall  be  great, 
and  ye  shall  be  the  children  of  the  Highest:  for  he 
is  kind  unto  the  unthankful  and  to  the  evil.  Be  ye 
therefore  merciful,  as  your  Father  also  is  merciful.” 
This  instruction  is  important  to  us.  The  Great 
Teacher,  who  came  from  the  bosom  of  the  Father,  is 
the  brightness  of  the  Father’s  glory,  the  express 
image  of  his  person.  In  him  dwelt  all  the  fullness  of 
the  Godhead  bodily  ;  and  he  so  fully  manifested  God 
in  the  flesh,  that  he  said  to  Philip,  “  If  ye  have  seen 
me,  ye  have  seen  the  Father.”  “  In  him  was  life, 
and  the  life  of  Christ  was  the  light  of  men.”  (John 
i:  1 6.)  The  life  of  Christ  exhibits  to  us  the  char¬ 
acter  of  God,  unfolds  the  infinite  love  of  God,  and 
shows  us  the  Father.  What  is  there  in  that  spirit 
and  character  that  would  leave  any  endlessly  un¬ 
saved  and  unblest  ?  that  would  stop  in  the  efforts 
of  infinite  goodness  and  love,  and  leave  one  unre¬ 
claimed  and  unsaved  ?  Would  not  that  infinite 
goodness,  that  prompted  God  to  commence  the  work 
of  the  redemption  and  salvation  of  the  world,  con¬ 
tinue  to  operate  in  him  “  who  is  without  variable¬ 
ness  or  shadow  of  turning,”  until  the  last  wanderer 
was  reclaimed,  and  the  last  prodigal  brought  home  to 
happiness  and  heaven? 

I  now  pass  to  the  teaching  of  the  Scriptures  in 
regard  to  the  signification  of  the  Christian  ordinance 
of  baptism.  What  does  baptism  mean  ?  What  is 
its  signification  ?  Of  what  is  it  the  figure  ;  what 
reality  does  it  represent  ?  Romans  vi,  3-18 :  “Know 
ye  not,  that  so  many  of  us  as  were  baptized  into 
Jesus  Christ  were  baptized  into  his  death  ?  There¬ 
fore  we  are  buried  with  him  by  baptism  into  death  : 
that  like  as  Christ  was  raised  up  from  the  dead  by 
the  glory  of  the  Father,  even  so  we  also  should  walk 


mr.  carlton’s  sixth  speech.  105 

in  the  newness  of  life.”  What  made  the  apostle 
think  about  death  here?  Baptism  represents  some¬ 
thing  about  death.  Therefore,  we  are  buried  with 
him  by  baptism  into  death.  You  say  that  repre¬ 
sents  the  mode  of  baptism.  I  am  not  responsible 
for  that ;  I  did  not  make  the  Bible.  You  say  that 
would  represent  immersion.  I  believe  that,  too. 
Therefore,  we  are  buried  with  him  by  baptism. 
What  is  the  idea  we  get  here  ?  Christ  literally  died, 
and  was  buried,  and  ascended  up  to  a  higher  life. 
Then  baptism  represents  death,  and  burial,  and  the 
resurrection?  Yes.  What  truth  does  it  teach?  It 
teaches  that  the  life  beyond  death  is  a  sinless  and 
holy  life.  Then  the  individual  who  conforms  to  the 
figure  should  live  a  sinless  and  holy  life  after  bap¬ 
tism  ?  Yes.  Then  I  can  see  a  meaning  in  baptism. 
Romans  vi,  5  :  “For  if  we  have  been  planted  to¬ 
gether  in  the  likeness  of  his  death,  we  shall  be  also 
in  the  likeness  of  his  resurrection.”  The  spiritual 
life  which  the  believer  lives  here  should  be  in  the 
likeness  of  Christ’s  spiritual  life  after  his  resurrec¬ 
tion.  Well,  that  will  do.  Then  there  is  some 
beauty  and  significance  in  baptism.  Romans  vi,  6, 
7 :  “  Knowing  this,  that  our  old  man  is  crucified 
with  him,  that  the  body  of  sin  might  be  destroyed, 
that  henceforth  we  should  not  serve  sin.  For  he 
that  is  dead  is  freed  from  sin.”  What  is  the  point  ? 
Baptism  represents  the  laying  off  of  the  body,  and 
the  coming  up  of  the  spiritual  life  ?  Yes.  Baptism 
is  the  figure  of  a  reality?  Yes.  Well,  is  that  a 
reality  ?  Persons  who  are  conforming  to  this  figure 
do  not  believe  in  the  reality.  Bro.  Moore  does  not 
believe  in  it.  He  insists  on  immersion,  but  does  not 
believe  in  what  is  signified  by  it.  [  Time  expired. 


io6 


THE  DESTINY  OF  MAN. 


[mr.  moore’s  sixth  speech.] 

Messrs.  Moderators,  Ladies  and  Gentlemen : 

I  will  not  refer  to  Bro.  Carlton’s  argument  on  bap¬ 
tism  until  it  is  concluded.  I  might  dispose  of  it  by 
saying,  as  he  did  of  mine,  that  it  is  very  clear,  and 
that  it  is  decidedly  rich.  Such  is  his  mode  of  dispos¬ 
ing  of  arguments  that  he  can  not  dispose  of  any  other 
way.  So  he  treated  of  these  conditions  of  salvation 
which  I  have  referred  to.  This  morning  he  says  that 
I  was  to  follow  him.  I  inquire  of  this  audience  if  I 
did  not  follow  him,  and  was  not  following  when  I 
noticed  this  ?  Did  he  not  submit  the  idea  that  the 
entire  matter  hung  on  the  contingency  of  future  hap¬ 
piness  ?  Did  he  not  admit  the  importance  of  showing 
that  there  was  a  contingency?  In  compliance  with 
his  own  request  I  submitted  the  evidences,  and  those 
evidences  stand  unanswered  before  this  audience,  and 
will  so  stand  till  the  end  of  the  discussion,  if  that 
were  to  continue  till  he  was  as  old  as  Methusaleh, 
because  Bro.  Carlton  is  not  prepared  to  refute  them. 
I  would  now,  if  time  allowed  me  to  do  so,  turn  over 
and  read  a  quantity  more  of  the  same  kind,  showing, 
if  possible,  still  more  conclusively,  that  the  entire  mat¬ 
ter  hangs  upon  conditions.  Indeed,  he  has  not  made 
an  argument  from  the  beginning  till  now,  nor  will  he 
ever  in  any  discussion — and  I  am  informed  he  has 
held  over  forty — yet  in  all  of  them  he  has  not  made 
an  argument  without  involving  this  principle  of  con¬ 
tingency.  Condition  or  no  condition  is  universally  the 
point— -that  is  the  issue,  and  the  only  issue,  in  the 
matter.  If  it  be  found,  in  the  first  place,  that  there  are 
contingencies,  and,  in  the  second  place,  that  all  per¬ 
sons  do  not  submit  to  them,  then,  as  a  matter  of  con¬ 
sequence,  they  do  not  enjoy  the  advantages  that  would 
result  from  compliance  with  them.  Then  the  question 


MR.  MOORE’S  SIXTH  SPEECH.  107 

is :  Are  there  conditions  ?  Second,  do  men  obey 
them  ?  That  is  all  there  is  of  it. .  I  have  submitted 

1 

the  evidences  of  conditions,  I  have  shown  that  they 
actually  do  exist,  that  they  do  not  relate  to  the  pres¬ 
ent  life,  but  to  the  eternal  or  future  state,  and,  there¬ 
fore,  unless  he  can  show  us  that  men  submit,  they 
are  not  blest  ultimately.  If  they  do  so — the  class  he 
affirms  about — they  must  do  it  after  they  ylie,  because 
he  admits,  by  the  wording  of  the  proposition,  that 
they  have  not  at  the  time  they  die. 

In  regard  to  the  promise  that  God  made,  he  has 
referred  to  it  without  effect,  so  far  as  I  am  able  to 
perceive,  except  to  cover  an  inglorious  retreat.  I 
believe,  of  all  the  men  I  have  ever  met  in  my  life,  my 
brother  has  the  greatest  ability  to  retreat.  He  re¬ 
minds  me  of  Sigel.  During  the  war,  it  was  said,  he 
could  fight  best  retreating. 

I  read  the  passage  from  Galatians  iii,  again  :  “For 
ye  are  all  the  children  of  God  by  faith  in  Jesus 
Christ.”  I  called  Bro.  Carlton’s  attention  to  the  fact 
here  that  we  are  the  children  of  God  “by  faith,”  and 
not  by  grace.  I  did  that  incidentally,  then  I  pro¬ 
ceeded  to  the  argument.  “For  as  many  of  you  as 
have  been  baptized  into  Christ  have  put  on  Christ, 
There  is  neither  Jew  nor  Greek,  there  is  neither  bond 
nor  free,  there  is  neither  male  nor  female,  for  ye  are 
all  one  in  Christ.  And  if  ye  be  Christ’s,  then  are  ye 
Abraham’s  seed,  and  heirs  according  to  the  promise.” 
The  promise  contemplated  the  entire  nations,  families, 
and  kindreds  of  the  earth  as  embraced  in  this  phrase¬ 
ology.  But  the  promise  is  to  all  men  :  “In  thy  seed 
shall  all  nations  of  the  earth  be  blest.”  Now,  how? 
“  If  ye  be  Christ’s,”  then  are  ye  the  promised  seed 
and  “heirs  according  to  the  promise.”  How  heirs 
according  to  the  promise  ?  On  what  condition  ?  My 
brother  says  it  is  an  absolute  thing.  He  says  they 
are  the  children  of  God  by  creation  in  their  spiritual 


io8 


THE  DESTINY  OF  MAN. 


nature.  Does  the  apostle  say  so  ?  He  says  you  are 
heirs  of  the  promise  in  case  you  are  the  seed  of 
Abraham.  Who  are  the  seed  of  Abraham  ?  The  pre¬ 
ceding  verse  tells  when  you  are  Christ’s — if  you  be¬ 
lieve  in  him  and  obey  him.  The  whole  matter  rests 
in  your  obeying  Christ  and  believing  in  him.  And 
then  he  stated  that  I  said  that  the  promise  was  ful¬ 
filled.  So  the  apostle  says  :  “  God  hath  so  fulfilled.” 
So  Peter  in  Acts  iii :  “  Unto  you  first  God,  having 
raised  up  his  Son  Jesus,  sent  him  to  bless  you,  in 
turning  away  every  one  of  you  from  your  iniquities.” 
Have  I  not  the  right  to  say  what  the  apostle  said  be¬ 
fore  me  ?  God  contemplated  sending  a  Savior.  For  I 
read  in  Romans  iv:  “Seed,  not  seeds  as  of  many,  but 
of  thy  seed,  which  is  Christ.”  He  did  send  him  to 
bless  all  the  families  of  the  earth,  not  absolutely ,  but 
conditionally ,  and  when  this  Son,  Jesus  Christ,  had 
completed  his  part  of  the  work,  he  had  in  such  case 
presented  to  the  world  the  fulfillment  of  the  promise, 
and  now  the  world  must  accept  what  God  offers  to 
Christians.  This  proves  to  my  mind  that  God  is  not 
such  a  great  tyrant  after  all,  even  supposing  he  should 
damn  some  one,  because  he  has  made  the  rich  provis¬ 
ion  of  the  gospel,  and  told  man  how  to  use  it,  and  calls 
on  him  to  take  it,  and  tells  him  of  his  danger,  but  he  will 
not  accept  it.  Suppose  a  father  prepares  provisions 
for  his  children,  clothing  and  food,  and  gives  explicit 
directions  for  their  use,  exh'orts,  entreats,  and  per¬ 
suades  them  to  make  use  of  them,  and  they  persistently 
refuse  to  eat.  If  they  die,  is  the  father  to  blame  for 
it  ?  Remember  the  illustration  that  I  introduced  last 
night.  For  Christ  represents  himself,  in  Matthew  ix, 
14,  as  a  physician.  The  physician  has  prepared  a 
remedy ;  he  presents  it  in  the  gospel,  and  so  explicitly 
that  a  man  can  not  be  mistaken  as  to  what  it  is. 
He  asks  them  to  accept  the  infallible  cure,  giving 
them  power  to  accept.  Suppose  they  persistently  re- 


mr.  moore’s  sixth  speech.  109 

fuse  to  accept  the  conditions,  who  is  to  blame  if  they 
die  in  their  sins  and  suffer  the  consequences?  Not 
the  Father  or  Jesus  Christ.  The  man  himself  must 
be.  But  if  God  made  man  for  his  glory  and  does  not 
save  every  one  of  them  ultimately,  it  is  a  defeat.  I 
confess  I  do  n’t  see  it  in  this  light.  If  God  made  the 
race  for  his  glory,  he  ma.de  them  what  they  are ;  and 
as  I  remarked,  if  he  had  made  them  any  thing  else 
they  would  not  have  been  men ;  it  was  necessary  to 
make  man  a  moral,  responsible  being,  with  power  to 
accept  God’s  offers,  or  subjects  of  government.  Now, 
being  subjects  of  government,  they  can  obey  the  laws 
of  government  or  not,  or  else  they  become  machines. 
If  they  do,  as  a  legitimate  consequence  of  their  gov¬ 
ernment,  they  enjoy  happiness.  In  case  they  reject 
the  counsels,  and  disobey  the  laws,  it  is  the  business 
of  the  executive  officers  to  see  that  they  are  executed. 
I  am  reminded  now  that  the  subject  of  punishment 
was  noticed  again.  He  says  he  does  not  now  intend 
to  say  much  about  it.  I  am  satisfied  he  does  not  care 
to  say  much  about  it,  for  it  is  a  difficult  matter  for 
him  to  rid  himself  of  the  difficulties  lying  in  the  way 
of  this  subject  of  punishment. 

He  has  told  you  to-day,  as  he  has  also  on  other 
occasions,  that  at  the  time  the  individual  leaves  the 
earth  body,  it  enters  the  spirit  body.  The  first  is 
death,  the  second  is  the  resurrection.  He  uses  Ro¬ 
mans  vi,  literally,  which  says  :  “He  that  is  dead  is 
free  from  sin  ;  ”  that  is,  death  is  the  savior.  Hence, 
all  the  punishment  an  individual  receives  is  this  side 
of  the  time  when  the  spirit  leaves  the  earth  body  ; 
and  yet  he  has  told  you  in  his  last  speech  that  the 
individual  would  commit  sin  if  he  could  get  rid  of 
the  punishment.  I  would  inquire  where  this  man 
got  his  punishment  that  died  at  Winchester  ?  He 
went  down  to  death.  The  spirit  left  the  earth  body 


no 


THE  DESTINY  OF  MAN. 


under  the  influence  of  sin.  Where  did  he  receive 
his  punishment? 

But  I  am  reminded  of  another  statement  of  my 
brother,  that  if  the  children  get  to  quarreling  out  of 
doors,  the  father  will  call  them  into  the  house ; 
and  who  would  blame  him  for  it  ?  What  does  he 
mean  by  it  ?  Why,  if  we  creatures  down  in  this 
world  commit  sin,  God  will  kill  us  all  and  take 
us  home  to  his  house,  home  to  glory.  A  great 
wonder  he  did  not  kill  the  whole  world  a  long  time 
ago.  I  am  really  astonished  at  Bro.  Carlton  ;  he  is 
weaker  than  I  ever  saw  him  in  my  life  before,  and 
this  is  the  fourth  discussion  I  have  had  with  him. 
The  calling  of  his  children  up  to  glory — is  that  the 
punishment  ?  That  is  a  grand  idea — that  God  pun¬ 
ishes  the  wicked  villain  who  kills  his  neighbor  by 
taking  him  straight  to  glory. 

He  dislikes  the  idea  of  my  showing  that  Univers¬ 
al!  sts  do  not  agree  among  themselves.  He  referred 
to  the  statement  made  by  Brothers  Campbell  and 
Sheppard.  I  have  not  had  access  to  the  Skinner 
and  Campbell  debate,  and  am  not  prepared  to  answer 
that.  From  the  language  quoted,  I  suppose  that 
Sheppard  must  have  been  a  Materialist,  which  is 
another  phase  of  infidelity.  In  order  to  escape  from 
punishment,  they  make  man  all  matter,  so  that  when 
he  is  raised  up,  he  is  to  be  resolved  into  his  original 
element.  In  the  Star  in  the  West ,  E.  L.  Rexford 
says :  “  The  denomination  is  to  be  congratulated 
that  the  theory  that  makes  death  the  Savior  of  men, 
instead  of  Christ,  is  dying  out.  The  sooner  it  be¬ 
comes  a  Universalist  tradition,  the  better  it  will  be 
for  all  concerned.”  And  again:  “It  offends  the 
judgment  to  say  that  a  soul  cut  down  in  its  sins 
passes  immediately  into  the  equal  enjoyment  of 
heaven.” 

This  is  Mr.  Rexford’s  view.  I  put  the  question 


Ill 


MR.  MOORE’S  SIXTH  SPEECH. 

of  Mr.  Rexford  to  my  brother  here,  What  evidence 
have  you  that  the  soul  is  not  the  same  soul  one  mo¬ 
ment  after  its  separation  from  the  body,  that  it  was 
at  the  moment  it  did  separate  ;  and  if  it  be  so,  the 
soul  which  influenced  the  hand  to  kill  its  victim 
would  do  so  the  moment  afterward  ?  But  he  gets 
up  a  caricature  about  a  penitent  on  the  scaffold,  who 
looks  down  to  hell,  and  says  :  “  Do  you  see  him  ?  I 
sent  him  down  there.”  There  is  no  child  here  who 
knows  enough  to  go  to  school  who  does  not  know 
that  no  orthodox  ever  taught  that.  They  require 
repentance,  as  Jesus  said:  “Except  ye  repent,  ye 
shall  all  likewise  perish.”  Paul,  in  Acts  xvii,  30, 
says :  “  But  now  God  commandeth  all  men  every¬ 
where  to  repent :  because  he  hath  appointed  a  day,  in 
the  which  he  will  judge  the  world  in  righteousness  by 
that  man  whom  he  hath  ordained  ;  whereof  he  hath 
given  assurance  unto  all  men,  in  that  he  hath  raised 
him  from  the  dead.” 

I  ask  attention  to  the  fact  that  all  are  not  God’s 
children.  John  viii,  38-44:  “I  speak  that  which  I 
have  seen  with  my  Father  :  and  ye  do  that  which  ye 
have  seen  with  your  father.  They  answered  and  said 
unto  him,  Abraham  is  our  father.  Jesus  saith  unto 
them,  If  ye  were  Abraham’s  children,  ye  would  do  the 
works  of  Abraham.  But  now  ye  seek  to  kill  me,  a 
man  that  hath  told  you  the  truth,  which  I  have  heard 
of  God  :  this  did  not  Abraham.  Ye  do  the  deeds  of 
your  father.  Then  said  they  to  him,  We  be  not  born 
of  fornication  ;  we  have  one  Father,  even  God.  Jesus 
said  unto  them,  If  God  were  your  Father,  ye  would 
love  me  :  for  I  proceeded  forth  and  came  from  God  ; 
neither  came  I  of  myself,  but  he  sent  me.  Why  do 
ye  not  understand  my  speech  ?  even  because  ye  can 
not  hear  my  word.  Ye  are  of  your  father  the  devil, 
and  the  lusts  of  your  father  ye  will  do  :  he  was  a  mur¬ 
derer  from  the  beginning,  and  abode  not  in  the  truth, 


1 12 


THE  DESTINY  OF  MAN. 


because  there  is  no  truth  in  him.  When  he  speaketh 
a  lie,  he  speaketh  of  his  own  :  for  he  is  a  liar,  and 
the  father  of  it.”  My  brother  would  say  that  they 
have  God  as  their  father.  What  does  Jesus  say? 
He  says,  “  If  God  were  your  father,  ye  would  love 
me.”  We  have  the  clearest  evidence  in  the  passages 
read  that  they  are  not  all  the  children  of  God.  John 
viii,  21-25  :  “Then  said  Jesus  again  unto  them,  I  go 
my  way,  and  ye  shall  seek  me,  and  shall  die  in  your 
sins  :  whither  I  go,  ye  can  not  come.  Then  said  the 
Jews,  Will  he  kill  himself?  because  he  saith,  Whither 
I  go,  ye  can  not  come.  And  he  said  unto  them,  Ye 
are  from  beneath  ;  I  am  from  above  :  ye  are  of  this 
world  ;  I  am  not  of  this  world.  I  said  therefore  unto 
you,  that  ye  shall  die  in  your  sins  :  for  if  ye  believe 
not  that  I  am  he,  ye  shall  die  in  your  sins.”  He  was 
addressing  a  class  of  persons  in  their  sins.  John  vii, 
33-36 :  “  They  answered-  him,  We  be  Abraham’s 
seed,  and  were  never  in  bondage  to  any  man  :  how 
sayest  thou,  Ye  shall  be  made  free  ?  Jesus  answered 
them,  Verily,  verily,  I  say  unto  you,  Whosoever  com- 
mitteth  sin  is  the  servant  of  sin.  And  the  servant 
abideth  not  in  the  house  forever :  but  the  Son  abideth 
ever.  If  the  Son  therefore  shall  make  you  free,  ye 
shall  be  free  indeed.” 

We  have  now  the  class  of  persons  that  “die  in  their 
sins.”  He  says,  “  I  am  going  away” — and  that  going 
away  was  his  passing  from  the  earth  to  the  heavens 
— “  where  I  go  you  can  not  come.”  That  very  class 
that  my  brother  affirms  about,  who  die  in  willful  dis¬ 
obedience  to  the  gospel  of  Jesus  Christ.  He  admits 
that  much  himself,  because  he  said  that  an  individ¬ 
ual  can  not  glorify  God  in  his  sins.  If  he  dies  in  his 
sins,  he  can  not  glorify  God  till  he  is  dead.  Then, 
when  will  he  ? 

I  ask  your  attention  now  to  the  examination  of  the 
last  speech,  beginning  at  what  he  assumes  is  the 


MR.  MOORE’S  SIXTH  SPEECH.  II3 

teaching  in  Matthew  v.  Let  us  see  whether  there  is 
any  thing  of  his  proposition  in  the  Scripture  read. 
He  inquires:  Shall  we  do  like  God?  Yes.  How 
did  God  do?  He  loved  his  enemies.  He  sent  his 
rain  and  sunlight  on  them.  But  he  did  more  than 
this — he  sent  a  Savior  to  save  them,  upon  the  con¬ 
ditions  that  that  Savior  proposed  to  them.  He  de¬ 
monstrated  his  love  by  sending  his  Son,  that  who¬ 
soever  believed  on  him  might  not  perish,  but  have 
everlasting  life.  I  can  show  my  love  to  an  enemy  by 
manifesting  that  I  am  disposed  to  do  him  good,  by 
action  and  by  word.  Suppose  he  refuses  to  accept 
what  I  offer.  Suppose  the  man  refuses  to  receive 
the  sun  and  the  rain,  and  gropes  with  his  eyes  shut. 
And  yet  God  made  the  light ;  but  the  man  will  not 
open  his  eyes  to  see.  God  made  man  to  receive 
Christianity,  and  he  made  Christianity  for  him  ;  but 
if  he  does  not  receive  it,  he  is  like  a  man  groping  in 
blindness  when  the  sun  is  in  his  meridian  glory  in 
the  heavens. 

How  are  you  to  be  perfect  ?  “As  your  Father 
which  is  in  heaven  is  perfect.”  As  a  matter  of  course, 
my  brother  did  not  mean  that  they  were  to  be  perfect 
in  power  and  wisdom,  but  perfect  in  moral  conduct. 
That  is  precisely  what  I  am  contending  for.  The 
man  who  is  so,  will  be  the  child  of  his  Father  in 
heaven.  He  says  every  body  is  the  child  of  the 
Father,  whether  perfect  or  not.  I  have  answered 
that,  and  need  not  give  it  any  further  attention. 

I  ask  your  attention  now  to  the  reading  of  Eccle¬ 
siastes  vii,  15  :  “All  things  have  I  seen  in  the  days 
of  my  vanity  :  there  is  a  just  man  that  perisheth  in 
his  righteousness,  and  there  is  a  wicked  man  that 
prolongeth  his  life  in  his  wickedness.”  I  read  from 
the  lxxiii  Psalm,  that  exhibits  clearly  David’s  opinion 
of  punishment  on  the  earth  :  “Truly  God  is  good  to 
Israel,  even  to  such  as  are  of  a  clean  heart.  But  as 


10 


THE  DESTINY  OF  MAN. 


1 14 

for  me,  my  feet  were  almost  gone  ;  my  steps  had  well 
nigh  slipped.  For  I  was  envious  at  the  foolish,  when 
I  saw  the  prosperity  of  the  wicked.  For  there  are 
no  bands  in  their  death  :  but  their  strength  is  firm. 
They  are  not  in  trouble  as  other  men ;  neither  are 
they  plagued  like  other  men.  Therefore  pride  com- 
passeth  them  about  as  a  chain  ;  violence  covereth 
them  as  a  garment.  Their  eyes  stand  out  with  fat¬ 
ness  :  they  have  more  than  heart  could  wish.  They 
are  corrupt,  and  speak  wickedly  concerning  oppres¬ 
sion  ;  they  speak  loftily.  They  set  their  mouth 
against  the  heavens,  and  their  tongue  walketh  through 
the  earth.  Therefore  his  people  return  hither :  and 
waters  of  a  full  cup  are  wrung  out  to  them.  And 
they  say,  How  doth  God  know  ?  and  is  there  knowl¬ 
edge  in  the  Most  High  ?  Behold,  these  are  the  un¬ 
godly,  who  prosper  in  the  world  ;  they  increase  in 
riches.  Verily  I  have  cleansed  my  heart  in  vain, 
and  washed  my  hands  in  innocency.  For  all  the 
day  long  have  I  been  plagued,  and  chastened  every 
morning.  If  I  say,  I  will  speak  thus,  behold  I  should 
offend  against  the  generation  of  thy  children.  When 
I  thought  to  know  this,  it  was  too  painful  for  me  : 
until  I  went  into  the  sanctuary  of  God  ;  then  under¬ 
stood  I  their  end.  Surely  thou  didst  set  them  in 
slippery  places  :  thou  castedst  them  down  into  de¬ 
struction.”  When  he  thought  to  solve  this  extremely 
difficult  problem,  the  things  in  the  world,  where  he 
saw  the  bad  man  prospering  and  the  good  man  in 
difficulty,  it  was  too  painful  for  him — until  he  went 
into  the  sanctuary.  Then  he  understood  “their  end 
“  Surely  thou  didst  set  them  in  slippery  places  ;  thou 
castedst  them  down  into  destruction.”  And  I  would 
remark  to  my  brother,  that  we  have  a  little  word  here 
that  means  ultimate,  the  last  oart,  the  ultimate  or  end 
of  it.  [Time  expired. 


mr.  carlton’s  seventh  speech. 


US 


[mr.  carlton’s  seventh  speech.] 

Messrs.  Moderators ,  Ladies  and  Gentlemen : 

My  brother  wants  you  to  understand  that  I  was  act¬ 
ing  inconsistently  in  not  following  him  in  his  ramblings, 
because  I  had  demanded  of  him  to  show  evidence  of 
contingency  in  regard  to  man’s  happiness.  He  did 
not  show  the  evidence  called  for,  and  therefore  I  did 
not  follow  him.  I  asked  for  proof  that  man’s  immor¬ 
tal  destiny  was  based  upon  contingency.  We  had  no 
labor  in  that  direction,  so  I  did  not  follow  the  kind 
we  had. 

Then,  I  am  like  Gen.  Sigel.  Was  not  Gen.  Sigel 
a  true  man  ?  Did  he  not  do  good  service  ?  Did  he 
not  do  a  noble  work  for  a  good  cause  ?  I  am  not 
ashamed  to  be  compared  to  Gen.  Sigel,  or  any  such  a 
man.  That  does  not  hurt  my  feelings  a  bit. 

But,  then,  mankind  are  only  the  children  of  God  by 
faith  in  Christ,  not  by  creation.  Still,  I  simply  refer 
to  the  testimony  we  presented  from  the  Scriptures  in 
tracing  man’s  origin  directly  to  God,  and  the  addi¬ 
tional  testimony  of  the  apostle,  that  we  are  his  off¬ 
spring.  If  that  does  not  prove  that  we  are  his  off¬ 
spring,  no  language  can  do  it.  There  is  a  sense  in 
which  some  are  children  of  God  by  faith.  This  is  the 
privilege  of  all,  and  a  blessed  one  it  is,  and  one  inti¬ 
mately  connected  with  our  peace  and  happiness. 
While  we  are  all  the  children  of  God,  as  being  his  off¬ 
spring,  we  all  ought  to  be  his  followers  as  dear  chil¬ 
dren.  All  are  his  children ;  but  some  are  disobedient 
children.  I  would  ask  the  brother,  now  that  as  he 
contends  that  some  of  the  human  race  are  children 
of  the  devil,  how  did  they  become  children  of  the 
devil  ?  I  think  he  will  find  himself  in  a  difficulty  here. 

He  refers  to  me  as  a  person  who  debates  so  much. 
I  do  not  know  who  is  to  blame  for  that.  I  am  here 


ii6 


THE  DESTINY  OF  MAN. 


because  I  was  challenged  to  come  here.  I  was  de¬ 
bating  with  a  man  once  who  insisted  that  part  of 
mankind  were  children  of  the  devil.  I-  asked  him 
how  they  became  children  of  the  devil.  He  said  by 
listening  to  the  devil.  But,  who  was  their  father  be¬ 
fore  they  listened  to  the  devil  ?  He  said,  “  They  had  n’t 
any.”  [Laughter.]  Said  I,  “  My  dear  brother,  I  sym¬ 
pathize  readily  with  orphans,  and  always  pity  a  child 
who  has  lost  his  father  very  much,  but  how  much 
worse  I  should  feel  for  a  poor  child  who  never  had 
any  father.”  [Laughter.]  It  is  supremely  ridiculous 
— the  extremes  to  which  these  men  are  driven  to  evade 
the  plain  teaching  of  the  word  of  God.  He  says  Jesus 
did  not  teach  that  all  were  the  children  of  God,  or  any, 
until  they  imitated  God  and  became  the  children  of 
God  by  faith  in  Christ.  Jesus  said  to  them,  “  Do  this, 
so  that  you  may  become  the  children  of  your  Father 
which  is  in  heaven.”  Were  they  not  the  children  of 
God,  whether  they  did  that  or  not  ?  What  is  the  con¬ 
clusion  ?  The  difference  is,  if  they  did  not  do  that, 
they  would  be  disobedient  children ;  if  they  did  it, 
they  would  be  obedient.  What  right  has  God  to 
govern  any  of  us,  if  he  is  not  our  father  ?  If  a  part 
of  mankind  are  the  offspring  of  the  devil,  what  right 
has  God  to  govern  the  devil’s  children  ?  If  they  are 
the  children  of  the  devil,  they  are  bound,  by  the  prin¬ 
ciples  of  the  divine  government,  to  obey  their  father,  the 
devil.  The  Scriptures  teach  that  we  are  the  children 
of  God,  and  hence  we  should  love  and  serve  him  as 
the  kindest  and  best  of  fathers. 

“  God  is  not  such  a  great  tyrant,  after  all,  if  he 
should  happen  to  damn  somebody.”  I  know  that 
hurts.  I  know  it  pains.  Alexander  Campbell  said, 
long  ago,  that  “the  state  of  public  opinion  was  such 
that  a  man  could  not  stand  up  before  an  assembly 
and  advocate  the  doctrine  of  eternal  punishment  with¬ 
out  appearing  cruel.”  I  am  glad  it  is  so.  People 


mr.  carlton’s  seventh  speech.  117 

are  human,  and  they  are  becoming  Christian.  The 
more  learned  and  Christianized  of  the  ministry  are 
quitting  it,  of  all  denominations. 

But,  then,  “  it  is  the  individual’s  fault.”  Look  at 
the  article,  if  you  please,  of  Dr.  True,  in  the  Metho¬ 
dist  Quarterly ,  a  year  ago  last  April,  and  see  what  he 
says  on  that  subject.  He  says  it  is  well  enough  that 
man  should  be  held  responsible,  if  a  man  is  not  re¬ 
quired  to  take  too  great  a  responsibility.  If  too  great 
a  responsibility  is  thrown  on  him,  it  destroys  the 
confidence  of  mankind  in  revelation  itself.  That  is 
Methodism,  and  Dr.  True  knew  it.  Many  of  the 
Methodist  clergy,  all  over  the  country,  preach  eternal 
punishment  no  more  than  I  do.  They  are  learning 
better;  they  are  urging  the  people  to  serve  God  from 
higher  motives  and  worthier  aspirations.  “  God  not 
much  of  a  tyrant  if  he  does  damn  ”  a  few  millions  of 
his  own  offspring  !  What  would  make  him  a  tyrant  ? 
Can  you  tell  ? 

But,  then,  Bro.  Carlton  interprets  Romans  vi,  7 : 
“  He  that  is  dead,  is  freed  from  sin,”  literally,  but  he 
lays  down  his  own  rule — “  that  we  are  to  take  the 
natural  and  literal  meaning  of  every  word,  unless  the 
writer  tells  us  that  he  has  used  it  in  a  different  sense.” 
Has  he  told  you  he  has  used  it  in  a  different  sense 
there  ?  What  is  the  apostle  talking  about  ?  He  is 
talking  about  the  literal,  and  from  the  literal  illus¬ 
trating  the  spiritual.  What  is  his  argument  ?  The 
individual  who  has  been  baptized  ought  to  live  a  sin¬ 
less  life,  because  he  has  represented  death  and  the 
resurrection  ;  because  the  person  who  has  literally 
died  is  raised  free  from  sin.  It  is  easy  to  see  in  what 
sense  the  apostle  has  used  death.  Let  him  take  the 
declaration  of  the  apostle  that  the  dead  is  freed  from 
sin  ;  the  tyrant  has  lost  his  grip  ;  sin  has  no  more 
influence  over  him  ;  he  is  no  longer  liable  to  sin  ;  he 
no  longer  wants  to  sin.  In  the  name  of  reason  and 


II 8  THE  DESTINY  OF  MAN. 

justice,  what  should  you  pursue  him  and  lash  him 
for  ? 

But,  then,  Carlton’s  views  are  ridiculous,  that  a 
man  passes  from  this  world  into  another  world,  and 
progresses  onward  and  upward,  nearer  and  nearer  to 
God.  That  is  a  dreadful  idea.  What  is  the  brother’s 
idea  ?  He  has  not  told  you  his  views  yet :  that  when 
a  man  dies  he  goes  to  purgatory.  That  is  his  doc¬ 
trine.  They  do  not  go  to  heaven  or  hell  when  they 
die,  but  go  to  the  heathen  hades,  a  smoky  place, 
some  kind  of  a  half  comfortable  and  half  miserable 
place ;  there  they  remain  age  after  age,  and  then 
they  are  all  turned  out  of  that  place.  Is  that  the 
place  Paul  spoke  of  when  he  said  he  would  rather 
depart  and  be  with  Christ  ?  Is  Christ  there  ? 

He  does  not  know  much  about  Campbell  and 
Sheppard.  I  know  about  them.  Dr.  Sheppard  be¬ 
lieved  in  the  annihilation  of  the  wicked.  That  is 
what  many  of  your  people  believe.  Campbell  said  he 
lacked  good  sense.  Sheppard  said  Campbell  did  not 
teach  doctrine  that  is  reasonable  or  scriptural.  “  Ex¬ 
cept  ye  repent,  ye  shall  all  likewise  perish.”  Yes. 
Jesus  said,  “  Suppose  ye  that  those  on  whom  the  tower 
of  Siloam  fell,  were  sinners  more  than  all  others  ?” 
That  is  temporal  punishment.  What  has  that  to  do 
with  the  question  ?  Just  about  as  much  as  making 
cheese  on  the  Western  Reserve  has  to  do  with  man’s 
immortal  destiny,  and  no  more. 

But,  then,  the  passage  in  John,  “Whither  I  go  ye 
can  not  come.”  He  says  it  is  in  the  future  tense  ; 
but  it  is  in  the  present — ye  can  not  come.  That  is 
not  the  literal  translation  of  it  yet.  “Ye  are  not  able 
to  come.”  They  were  not  ready  to  go  then,  and  in 
the  thirteenth  chapter  he  uses  the  same  language  to 
his  disciples,  and  says:  “As  I  said  unto  the  Jews, 
Whither  I  go,  ye  can  not  come.”  So  now  I  say  unto 
you,  did  they  go  to  endless  punishment  because  they 


mr.  carlton’s  seventh  speech.  119 

were  not  able  to  go  where  Jesus  was  ?  That  will  do  to 
talk  about  if  a  man  has  nothing  else.  I  propose  now 
to  pursue  this  argument  further  in  regard  to  baptism  : 
“For  he  that  is  dead,  is  free  from  sin.”  I  know  the 
theology  of  the  churches  generally  is,  that  sin  pur¬ 
sues  an  individual  and  follows  him  endlessly.  But 
Revelation  says  he  is  freed  from  sin.  Well,  now,  if 
we  be  dead  with  Christ  spiritually,  figuratively,  we 
believe  we  shall  also  live  with  him,  knowing  that 
Christ  being  raised  from  the  dead  dieth  no  more  ; 
death  hath  no  more  dominion  over  him.  “  For  in  that 
he  died,  he  died  unto  sin  once,  but  in  that  he  liveth,  he 
liveth  unto  God.  Likewise  reckon  ye  also  yourselves 
to  be  dead  unto  sin,  but  alive  unto  God  through 
Jesus  Christ  our  Lord.  Neither  yield  ye  your  mem¬ 
bers  as  instruments  of  unrighteousness  unto  sin  ; 
but  yield  yourselves  unto  God  as  those  that  are  alive 
from  the  dead,  and  your  members  as  instruments  of 
righteousness  unto  God.”  Romans  vi,  7-13:  “Yield 
yourselves  unto  God.”  How  ?  As  those  that  are 
alive  from  the  dead.  You  Christians  ought  to  live 
spiritual  lives  here,  like  those  who  have  passed  from 
death,  living  spiritual  lives  in  the  spirit  world.  Ephe¬ 
sians  iv,  20-22  :  “But  ye  have  not  so  learned  Christ  ; 
if  so  be  that  ye  have  heard  him,  and  have  been 
taught  by  him,  as  the  truth  is  in  Jesus:  that  ye  put 
off  concerning  the  former  conversation  the  old  man, 
which  is  corrupt  according  to  the  deceitful  lusts.” 
The  old  man  representing  the  body  of  sin,  the  new 
man  the  resurrection  body.  1  Corinthians  xv,  29 : 
“  Else  what  shall  they  do  which  are  baptized  for  the 
dead,  if  the  dead  rise  not  at  all  ?  why  are  they  then 
baptized  for  the  dead  ?”  What  was  the  difficulty  here  ? 
The  Corinthian  brethren,  some  of  them,  rejected  the 
doctrine  of  the  resurrection.  They  said  it  was  past, 
and  denied  it ;  hence,  the  apostle  said  :  Some  of  you 
say  there  is  no  resurrection  of  the  dead ;  and  he  pro- 


120 


THE  DESTINY  OF  MAN. 


ceeds  to  argue  the  fact  of  the  resurrection,  and,  con¬ 
cluding  his  argument  on  this  point,  he  refers  to  the 
ordinance  of  baptism  as  practiced  among  them,  and 
said :  If  you  do  not  believe  that  the  dead  are  raised 
to  a  higher  life,  what  do  you  mean  by  baptism  ? 
What  does  it  teach  then  ?  Just  as  certainly  as  it 
teaches  that  the  baptized  individual  should  live  a  pure 
life,  it  shows  that  the  individual  who  has  literally  died, 
is  free  from  sin,  and  has  entered  a  sinless  life.  Is 
that  said  of  some  people,  and  not  true  of  all?  The 
brother  conceded  I  was  not  through ;  let  him  take  hold 
and  answer  it  now. 

The  next  argument  to  which  I  invite  your  atten¬ 
tion  is  based  on  Romans  v,  19:  “For  as  by  one 
man’s  disobedience  many  were  made  sinners,  so  by 
the  obedience  of  one  shall  many  be  made  right¬ 
eous.”  Here  you  discover  the  important  truth  pre¬ 
sented  by  the  apostle,  that  as  many  as  were  made  sin¬ 
ners  through  Adam  shall  be  made  righteous  through 
the  Lord  Jesus  Christ.  Look  at  the  extent  and  com¬ 
prehensiveness  of  this  language  ;  that  it  is  the  same 
persons,  and  same  number  of  persons  that  were  made 
sinners,  that  shall  be  made  righteous.  This  position 
is  very  emphatic;  just  as  many  as  were  made  sin¬ 
ners  by  Adam’s  disobedience  shall  be  made  right¬ 
eous  through  the  obedience  of  Jesus  Christ.  On  the 
above  passage  Dr.  Adam  Clarke  well  remarks  :  “The 
salvation  from  sin  here  is  as  extensive  and  complete 
as  the  condemnation  of  sin.  Death  is  conquered,  hell 
disappointed,  the  devil  confounded,  and  sin  totally 
destroyed.  Here  is  glory  to  him  that  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood,  and  made 
us  kings  and  priests  ;  to  God  the  Father  be  glory 
and  dominion  forever  and  ever.  The  Lord  God  om¬ 
nipotent  reigneth,  amen  and  amen !”  Dr.  Adam 
Clark  well  remarks,  the  meaning  is  here  “  the  many 
just  as  many  as  were  made  sinners  by  Adam  shall 


mr.  carlton’s  seventh  speech. 


12 1 


be  saved  by  Christ.  This  shows  the  final  ingather¬ 
ing  of  all,  the  universal  righteousness  of  mankind 
through  the  mediation  of  our  Lord  Jesus  Christ. 

The  next  argument  I  present  is  based  on  this  fact, 
that  God  gave  the  kingdom  to  his  Son  for  the  express 
purpose  of  having  him  reconcile  all  mankind  unto 
himself,  and  thus  make  them  all  holy  and  happy.  Dan. 
ii,  44 :  "‘And  in  the  days  of  these  kings  shall  the  God 
of  heaven  set  up  a  kingdom,  which  shall  never  be 
destroyed  :  and  the  kingdom  shall  not  be  left  to  other 
people,  but  it  shall  break  in  pieces  and  consume  all 
these  kingdoms,  and  it  shall  stand  forever.”  Dan.  vii, 
13,  14:  I  saw  in  the  night  visions,  and,  behold,  one 
like  the  Son  of  man  came  with  the  clouds  of  heaven, 
and  came  to  the  Ancient  of  days,  and  they  brought 
him  near  before  him.  And  there  was  given  him  do¬ 
minion,  and  glory,  and  a  kingdom,  that  all  people, 
nations,  and  languages,  should  serve  him :  his  do¬ 
minion  is  an  everlasting  dominion,  which  shall  not 
pass  away,  and  his  kingdom  that  which  shall  not  be 
destroyed.”  Col.  i,  19,  20:  “For  it  pleased  the  Father 
that  in  him  should  all  fullness  dwell ;  and,  having 
made  peace  through  the  blood  of  his  cross,  by  him  to 
reconcile  all  things  unto  himself;  by  him,  I  say, 
whether  they  be  things  in  earth,  or  things  in  heaven.” 
1  John  iv,  14 :  “And  we  have  seen  and  do  testify  that 
the  Father  sent  the  Son  to  be  the  Savior  of  the  world, 
1  Cor.  xv,  24-28:  “Then  cometh  the  end,  when  he 
shall  have  delivered  up  the  kingdom  to  God,  even  the 
Father;  when  he  shall  have  put  down  all  rule,  and  all 
authority  and  power.  For  he  must  reign,  till  he  hath 
put  all  enemies  under  his  feet.  The  last  enemy  that 
shall  be  destroyed  is  death.  For  he  hath  put  all 
things  under  his  feet.  But  when  he  saith,  All  things 
are  put  under  him,  it  is  manifest  that  he  is  excepted, 
which  did  put  all  things  under  him.  And  when  all 
things  shall  be  subdued  unto  him,  then  shall  the  Son 


122 


THE  DESTINY  OF  MAN. 


also  himself  be  subject  unto  him  that  put  all  things 
under  him,  that  God  may  be  all  in  all.” 

Can  any  thing  be  more  fully  complete  and  compre¬ 
hensive  than  the  evidence  here  adduced  from  the  Holy 
Scriptures  upon  this  very  point,  that  God  gave  the 
kingdom  to  his  Son  to  reconcile  all  things  unto  him, 
whether  things  in  earth  or  things  in  heaven  ;  that  God 
qualified  and  prepared  him  with  all  fullness,  with 
every  requisite  qualification  for  the  accomplishment 
of  the  work  of  reconciling  all,  whether  in  earth  or 
heaven ;  and  that  he  shall  continue  to  reign  until  he 
hath  put  down  all  rule,  and  authority,  and  power, 
until  all  shall  be  subdued  to  him  ;  then  shall  come  the 
end  of  his  reign,  his  work  having  been  completed,  and 
he  shall  deliver  up  the  work  to  his  Father,  that  God 
may  be  all  in  all.  If  a  man  had  not  a  creed  to  defend, 
would  he  ever  have  dreamed  that  any  were  left  out  ? 
But  these  creeds  are  wonderful  things.  John  xii,  32: 
“And  I,  if  I  be  lifted  up,  will  draw  all  men  unto  me.” 
The  brother  need  not  fear  that  any  body  will  be 
driven ;  this  whole  system  is  a  system  of  divine  at¬ 
traction — I  will  draw  all  men  unto  me.  .  The  Evan¬ 
gelist  says  he  said :  “If  I  be  lifted  up,  signifying 
what  death  he  should  die,”  just  as  certainly,  then,  as 
I  be  lifted  up  on  the  cross,  I  will  draw  all  men  unto 
me.  But,  says  the  brother,  there  are  some  that  die 
in  disobedience  to  the  gospel  of  Jesus  Christ.  Jesus 
knew  that,  but  he  says,  I  will  draw  all  men  unto  me. 
Did  he  mean  them,  too  ?  If  he  did  not,  he  did  not 
mean  what  he  said.  They  were  a  part  of  the  “all 
men.”  And  when  he  had  sent  him  to  be  the  Savior 
of  the  world,  did  not  God  know  all  the  conditions  in 
which  men  would  exist,  and  have  a  perfect  knowledge 
of  all  the  difficulties  to  be  surmounted  and  the  ob¬ 
stacles  to  be  overcome  to  accomplish  this  work  ?  Did 
he  not  commission  and  send  his  Son  to  be  the  Savior 
of  the  world  ?  Do  we  believe  the  testimony  of  the 


MR.  MOORE’S  SEVENTH  SPEECH. 


123 


holy  prophet,  who  spake  as  the  Holy  Spirit  gave  him 
utterance,  as  in  Isaiah  liii,  1 1  :  “  He  shall  see  of  the 
travail  of  his  soul,  and  be  satisfied.”  What  would 
satisfy  him  ?  What  will  satisfy  the  blessed  Son  of 
God,  the  Savior  of  the  world  ?  What  will  satisfy  him 
who,  for  the  joy  that  was  set  before  him,  endured  the 
cross,  despising  the  shame,  and  is  set  down  at  the 
right  hand  of  the  throne  of  God  ?  What  will  satisfy 
him  but  finishing  the  work  that  the  Father  gave  him 
to  do,  or  gathering  home,  purifying  and  happifying 
all  those  for  whom,  by  the  grace  of  God,  he  tasted 
death  and  gave  himself  a  ransom  ?  This  will  com¬ 
plete  the  work.  This  will  finish  the  Savior’s  mission. 
This  will  bring  in  the  last  lapsed  intelligence,  recon¬ 
ciled  to  God,  in  sweet  submission  before  the  Prince 
Immanuel,  reconciled  to  God  by  him,  and  he  shall  de¬ 
liver  them  up  to  God,  even  the  P'ather,  and  he  him¬ 
self  become  subject  to  the  P'ather,  and  God  be  all  in 
all.  This  is  precisely  salvation  as  I  understand  it, 
and  as  I  teach.  \Time  expii'ed. 


[mr.  moore’s  seventh  speech.] 

Gentlemen  Moderators ,  Respected  A udience : 

I  am  happy  to  have  the  privilege  of  seeing  my 
brother  attempting  to  approach  something  as  nearly 
like  what  may  be  regarded  as  a  scriptural  argument  as 
he  is  capable  of  bringing  up.  I  shall  as  faithfully 
follow  him  as  time  will  permit,  after  I  have  alluded 
to  the  remark  he  made  at  the  beginning.  *Tou  remem¬ 
ber  that  I  called  your  attention  to  the  fact  that  he, 
with  a  simple  assertion,  had  disposed  of  every  thing 
brought  to  support  the  idea  that  this  was  a  condi¬ 
tional  matter  in  relation  to  time  and  eternity.  He 
says  the  reason  he  did  not  attend  to  it  was  because  I 


124 


THE  DESTINY  OF  MAN. 


had  not  made  an  effort  at  the  immortal  destiny.  Bro. 
Carlton,  that  is  what  I  did  precisely ;  and  I  challenge 
you  to  come  to  that.  It  will  not  do  to  tell  this  peo¬ 
ple  that;  they  will  examine  for  themselves,  and  when 
you  have  disposed  of  these,  I  will  furnish  you  quadru¬ 
ple  as  many.  The  next  time  he  will  tell  you  the  same 
thing.  This  is  the  fourth  time  I  have  debated  with 
him,  two  days  each  time,  and  I  have  tried  to  induce 
him  to  come  out,  but  he  never  did.  I  never  could 
bring  him  to  examine  those  passages..  I  am  not  at  all 
sure  that  he  will,  but  would  be  glad  to  see  him  try. 
I  want  to  keep  it  before  his  mind,  that  we  want  those 
passages  examined. 

The  remarks  made  in  regard  to  God  as  father,  and 
Christians  as  children,  I  believe  have  been  sufficiently 
responded  to  before.  He  assumes  again  that  they 
are  the  children  of  God  by  creation,  on  account  of 
their  having  been  made  by  him,  and  because  they  are 
intellectual  and  moral  beings.  He  has  not  very  clearly 
defined  what  he  means  by  that.  We  have  shown  that 
Jesus  said,  “  Ye  are  of  your  father,  the  devil.”  He  gets 
up  a  difficulty  as  to  whose  children  they  were  before 
they  were  the  devil’s  children.  He  has  great  sympa¬ 
thy  for  those  who  have  no  father.  This  reminds  me 
of  Father  Haines,  who  met  a  couple  of  young  men 
who  asked  him  if  he  had  heard  that  the  devil  was 
dead.  He  replied  that  he  had  not  heard  it.  “Well,” 
said  they,  “  he  died  last  night.”  He  walked  up,  and 
placing  his  hands  on  them,  said,  “  Poor,  fatherless 
children.”  [Laughter.]  1  have  answered  his  argu¬ 
ment,  and  disposed  of  all  he  said.  That  is,  substan¬ 
tially,  all  there  is  in  it.  When  God  made  man  he 
made  him  in  his  own  image,  but  man  sought  out  many 
inventions,  sinned  against  God,  and  lost  the  image  of 
God ;  then  he  became  the  devil’s  child.  Before  he 
sinned,  he  was  God’s  child.  If  you  desire  the  use  of 
that  word,  I  have  no  objection  to  it.  While  he  is  in  sin, 


MR.  MOORE’S  SEVENTH  SPEECH.  125 

he  is  the  devil’s  child.  So  the  Savior  taught.  Fie  de¬ 
nied  that  they  were  God’s  children  ;  for  he  said,  If  God 
was  your  father  you  would  love  me,  but  you  do  not 
do  that  ;  and  thus  prove  that  God  is  not  your  father. 
He  inquires  what  right  God  has  to  rule  over  the  devil’s 
children,  if  they  be  his.  I  would  inquire  what  right 
the  President  of  the  United  States  has  to  rule  over 
the  rebel  in  arms  against  the  government  of  the  Uni¬ 
ted  States  ?  He  must  remember  that  God  is  a  ruler 
as  well  as  a  father — he  is  a  judge  as  well  as  a  crea¬ 
tor  ;  he  has  a  government,  and  subjects  of  that  gov¬ 
ernment  must  submit  to  it ;  and  if  they  will  not,  he 
must  execute  them,  just  as  the  government  of  the 
United  States  executed  rebels. 

But,  there  is  too  much  responsibility  given  to  man. 
He  refers  to  what  the  Methodist  preachers  preach  on 
that  subject.  I  have  not  had  access  to  the  Quarterly. 
But  I  will  venture  to  assume  that  if  Mr.  True  was 
properly  interpreted  in  the  light  of  the  subject  matter, 
you  would  find  him  entirely  consistent.  I  remember 
reading  a  controversy  contained  in  the  Star  in  the 
West  and  the  Christian  Advocate.  The  Star  in  the 
West  insisted  that  the  editor  of  the  Advocate  was  de¬ 
nying  the  endless  punishment  of  the  wicked  ;  and  I 
remember  that  Mr.  Merrill  retorted  sharply,  and 
showed  up  the  fallacies  of  the  other’s  reasoning  most 
perfectly.  I  would  not  be  surprised,  if  Mr.  True  was 
here,  he  would  be  glad  to  vindicate  himself  against 
my  brother’s  assertion.  I  am  here  not  to  vindicate 
these  men,  but  the  Bible.  It  is  a  great  wonder  to 
me  that,  in  this  view  of  the  case,  the  Lord  did  not 
put  a  sword  into  the  hands  of  the  apostles  and  send 
them  out  to  kill  and  slay,  especially  all  the  willfully 
disobedient,  the  idolater,  the  liar,  the  whoremonger, 
and  every  base  man,  because  he  is  of  no  value  to  the 
world,  and  will  be  an  infinite  gainer,  because  he  will  be 
sent  to  glory. 


126 


THE  DESTINY  OF  MAN. 


I  now  ask  your  attention  to  Romans  vi.  I  have 
now  twice  heard  my  brother  make  this  argument,  at 
Wilmington  and  here.  I  do  not  see  the  force  of  it. 
If  I  was  with  him  in  private,  I  would  talk  to  him,  and 
see  if  I  could  understand  what  point  he  attempts  to 
make.  It  may  be  my  dullness,  and  it  is,  if  there  is 
any  point  in  it.  He  has  assumed  that  baptism  is  a 
figure.  A  figure  of  what  ?  Of  death  and  the  resur¬ 
rection.  Let  us  read  the  passage,  and  see  what  the 
apostle  means.  Romans  vi,  3-7  :  “  Know  ye  not,  that 
so  many  of  us  as  were  baptized  in  Jesus  Christ  were 
baptized  unto  his  death,”  etc.  How  does  it  come  that 
this  word  death  is  to  be  used  literally  in  the  seventh 
verse,  and  figuratively  in  the  third  and  fourth  ?  By 
what  rule  of  exegesis  does  he  make  it  a  figure  in  the 
two  and  a  reality  in  the  other  ?  I  am  not  satisfied 
with  assumption — I  want  some  reason.  “That  like 
as  Christ  was  raised  up  from  the  dead  by  the  glory 
of  the  Father,  even  so  we  should  also  walk  in  new¬ 
ness  of  life.”  That  is,  that  they  should  render  con¬ 
tinued  obedience  to  the  Gospel.  I  believe  that  is  true. 
I  do  not  see  any  thing  wrong  about  it.  I  do  not  think 
any  orthodox  will  object  to  that.  I  read  further: 
“  For  if  we  have  been  planted  together  in  the  likeness 
of  his  death,  we  shall  be  also  in  the  likeness  of  his 
resurrection  :  knowing  this,  that  our  old  man  is  cruci¬ 
fied  with  him.”  He  assumes  that  this  “old  man”  is 
the  mortal  body.  But  did  you  notice,  Bro.  Carlton, 
that  this  is  in  the  present  tense  passive  ?  The  persons 
addressed  are  the  individuals  whose  old  man  is  cruci¬ 
fied.  To  suit  your  reasoning,  it  ought  to  read,  Know¬ 
ing  this  that  our  old  man  will  be  crucified  ;  but  it 
says,  “  is  crucified  with  him.” 

That  the  body  of  sin — that  is  to  say,  that  the  lead¬ 
ing  elements,  or  disposition  of  antagonism  to  God 
and  his  holy  law — might  be  destroyed,  that  henceforth 
we  should  not  serve  sin,  that  is,  from  the  time  that 


MR.  MOORE’S  SEVENTH  SPEECH.  127 

the  body  of  the  old  man  was  crucified.  It  would  be 
folly  for  him  to  speak  of  their  serving  sin  in  the  future 
state,  because  then  they  can  not  sin.  How  ridiculous 
such  an  exhortation  would  be  with  regard  to  a  future 
sinless  state  !  He  has  different  rules  of  exegesis  from 
any  I  have  ever  seen  in  my  life.  The  seventh  verse 
is  a  reason  for  what  is  stated  in  the  sixth,  that  is,  that 
the  old  man  is  crucified.  Our  condition  of  sin  and 
consequent  opposition  to  God  has  been  crucified,  and 
our  love  of  it  taken  away,  and  we  are  made  to  love 
God.  That  is  the  meaning  of  that  verse.  And  why 
is  that?  For,  says  he,  he  that  is  dead  is  free  from 
sin  ;  he  that  has  crucified  the  old  man  and  put  him 
off  is  dead  to  sin,  he  does  not  live  any  longer  in  it  or 
in  the  practice  of  it.  He  will  not  find  a  commentator 
but  what  gives  the  same  idea.  I  have  a  large  num¬ 
ber  of  them.  He  has  read  from  Adam  Clarke,  and 
I  would  be  willing  to  risk  the  interpretation  of  this 
verse  with  him  even.  Again,  if  we  be  dead  with 
Christ — “If  we  be  dead?”  Yes.  Who  were  those 
persons  that  he  hypothecates  were  dead  ?  Himself 
and  the  Christians  at  Rome  he  was  addressing.  “  If 
we  be  dead  with  Christ,  we  believe  we  shall  also  live 
with  him.”  Will  it  be  only  a  world  of  faith  when  we 
get  there?  That  is  contrary  to  John’s  teaching,  for 
he  says,  “We  shall  know  even  as  we  are  known.”  We 
shall  be  transferred  from  the  world  of  faith  to  the 
world  of  knowledge,  and  Paul  says  that  these  dead 
men  believe  they  will  live  with  him.  He  proceeds  to 
say,  “Knowing  that  Christ  that  is  risen”  has  con¬ 
quered  death  and  lives  for  evermore,  and  we  that  be¬ 
lieve  in  him  shall  gain  the  glorious  and  immortal 
resurrection  that  he  has  secured  for  us  that  believe, 
and,  consequently,  if  we  have  crucified  the  old  man, 
we  live  in  hope  of  that  everlasting  fruition.  Death 
hath  no  more  dominion  over  Christ.  “  For  in  that  he 
died,  he  died  unto  sin  once,  and  in  that  he  lived,  he 


128 


THE  DESTINY  OP  MAN. 


lived  unto  God.”  That  is  the  way  Christ  died — he 
died  unto  sin  once- — literally,  always.  I  reckon  this  is 
to  be  dead.  Indeed!  You  reckon  this  is  to  be  liter¬ 
ally  dead?  That  is  the  meaning  my  brother  makes 
out  of  it.  You  living  men  at  Rome,  who  are  dead 
and  in  the  hades  he  tells  you  I  believe  in,  and  tells 
you  the  wicked  are  in  a  smoky  region  somewhere, 
always  reckon  yourselves  to  be  dead  unto  sin,  and 
hence,  he  says,  you  are  alive  unto  God  through  Jesus 
Christ,  you  are  begotten  to  the  new  life,  and  hence 
are  raised  to  walk  in  newness  of  life.  Let  not  sin 
reign,  therefore,  in  your  mortal  bodies,  that  you  should 
obey  it  in  the  lusts  thereof.  Neither  yield  ye  your 
members  as  instruments  of  unrighteousness  unto  sin, 
but  yield  yourselves  unto  God  as  those  that  are  alive 
from  the  dead,  and  your  members  as  instruments  of 
righteousness  unto  God.  Indeed  !  Who  are  these  ? 
Those  dead  men  up  at  Rome  that  Paul  has  written  to, 
who  have  gone  through  death  and  reached  the  immor¬ 
tal  world,  and  Paul  is  addressing  them  !  Is  he  ?  Such 
is  the  force  of  my  brother’s  exegesis.  Pooh !  [Laugh¬ 
ter.]  I  will  wait  till  he  tries  it  again. 

He  says  that  Luke  xiii,  14,  has  no  more  reference  to 
the  endless  destiny  of  man  than  the  making  of  cheese 
on  the  Western  Reserve  has  to  do  with  it.  That  is 
quite  a  fine  rhetorical  flourish,  an  easy  way  to  get  rid 
of  the  passage.  Why  did  n’t  he  take  hold  of  the  pas¬ 
sage  and  show  it?  He  makes  a  point  on  the  word 
likewise— shall  all  likewise  perisfr — -or  the  tower  of 
Siloam  shall  fall  upon  you.  In  a  similar  way,  or  some¬ 
where,  you  will  perish.  He  fails  to  come  up  to  the 
divine  law  that  reaches  every  man.  God  has  com¬ 
manded  all  men  every-where  to  repent,  and  assigns  as 
a  reason  that  he  has  appointed  a  day  in  which  he 
will  judge  the  world  in  righteousness.  John  viii,  7. 
He  files  exception  to  this  merely  that  they  “are  not 
able”  to  follow  him  now,  and  then  he  unfortunately 


MR.  MOORE’S  SEVENTH  SPEECH.  t2Q 

tells  you  that  the  same  expression  is  used  in  the 
thirteenth  chapter  in  addressing  his  disciples.  Not 
quite,  my  brother.  Why  did  n’t  you  tell  all  ? — you  told 
a  part  of  the  truth ;  let  me  beseech  you  to  tell  all  the 
truth.  He  says,  You  can  not  follow  me  now.  That  is 
the  language  to  the  disciples,  and  that  is  the  differ¬ 
ence.  To  the  one  it  is  without  qualification,  and  to 
the  other  the  clear  statement  that  they  shall  come 
hereafter. 

I  proceed  to  the  argument  in  Romans  v,  17-19: 
“For  if  by  one  man’s  offense  death  reigned  by  one; 
much  more  they  which  receive  abundance  of  grace 
and  of  the  gift  of  righteousness  shall  reign  in  life  by 
one,  Jesus  Christ.  Therefore,  as  by  the  offense  of 
one  judgment  came  upon  all  men  to  condemnation; 
even  so  by  the  righteousness  of  one  the  free  gift  came 
upon  all  men  unto  justification  of  life.  For  as  by  one 
man’s  disobedience  many  were  made  sinners,  so  by 
the  obedience  of  one  shall  many  be  made  righteous.” 
The  disobedience  of  how  many  ?  One  ?  My  brother 
does  not  believe  that.  For  he  says  that  sin  was  in¬ 
herent  in  the  flesh,  and  not  in  the  spirit,  and,  conse¬ 
quently,  man  would  have  sinned  as  a  natural  result 
of  his  organization.  But  Paul  says,  it  is  sin  that 
produced  death.  Let  us  read  the  next  verse  :  “  That 
as  sin  hath  reigned  unto  death,  even  so  might  grace 
reign  through  righteousness  unto  eternal  life  by 
Jesus  Christ  our  Lord.”  But  there  is  a  phrase  in 
there  that  spoils  his  interpretation  of  it — “  grace 
reigns  through  righteousness.”  Hence,  the  condi¬ 
tion,  if  the  individual  is  righteous  the  grace  will 
reign  to  the  person  that  is  righteous.  But  what  does 
the  nineteenth  verse  mean  ?  All  men  were  brought 
under  condemnation  by  the  representative  man  in 
Eden.  What  is  now  the  case  ?  Another  righteous 
man  dies,  and  what  was  lost  by  the  first  was  gained 
by  the  second.  All  persons  who  arrive  at  years  of 


130 


THE  DESTINY  OF  MAN. 


discretion  commit  sins  of  their  own  for  which  they 
answer.  They  get  rid  of  this  through  the  righteous¬ 
ness  of  Jesus  Christ.  The  first  has -reference  only  to 
Adamic  sin.  Daniel  ii,  44  :  “  And  in  the  days  of  these 
kings  shall  the  God  of  heaven  set  up  a  kingdom, 
which  shall  never  be  destroyed :  and  the  kingdom 
shall  not  be  left  to  other  people,  but  it  shall  break 
in  pieces  and  consume  all  these  kingdoms,  and  it  shall 
stand  forever.”  Now  I  want  you  to  notice,  that  this 
was  to  be  set  up  “  in  the  days  of  these  kings  ” — at 
least  if  he  takes  the  ground  that  most  do.  According 
to  my  recollection,  in  the  Wilmington  discussion,  he 
told  us  that  the  kingdom  was  set  up  at  the  day  of 
Pentecost,  after  Jesus  had  ascended  to  heaven  ;  and 
that  was  “  the  days  of  these  kings.”  Assuming  that 
this  is  the  truth  in  the  case;  you  will  not  forget  that 
entrance  into  this  kingdom,  that  was  to  consume  all 
others,  was  on  a  condition  stated  by  Jesus  himself: 
“  Except  -a  man  be  born  again,  he  can  not  enter  into 
the  kingdom.”  What  God  says  “  can  not  be  ”  my 
brother  will  hardly  say  can  be.  It  is  only  the  indi¬ 
vidual  who  submits  to  the  divine  arrangement  and  is 
born  again,  that  can  enter,  but  the  individual  who 
is  not  born  again  is  conquered  by  the  sword  of  his 
wrath.  Hence,  we  are  informed  by  David,  in  the 
second  Psalm,  that  he  will  rule  with  a  rod  of  iron. 
He  exhorts,  consequently,  that  they  should  “Be  wise 
now,  therefore,  O  ye  kings  :  be  instructed,  ye  judges  of 
the  earth,  lest  ye  perish  in  the  way  when  his  anger  is 
kindled  but  a  little.”  Romans  xiv,  9,  10.  He  informs 
us  that  at  the  name  Jesus  every  knee  shall  bow, 
and  every  tongue  shall  confess  ;  but  that  is  when  we 
appear  before  the  judgment-seat  of  Christ.  Now  is 
the  offer  of  mercy  made.  All  such  as  are  born  again 
through  these  instrumentalities  and  agencies  are  con¬ 
quered  and  subjected  to  him,  and  submit  to  his  di¬ 
vine  government.  But  those  who  persistently  refuse 


MR.  MOORE’S  SEVENTH  SPEECH,  1 3 1 

to  obey  the  Lord  to  the  last  day,  shall  be  crushed  with 
the  rod  of  his  wrath — shall  be  trodden  down  in  that 
day,  when  his  vengeance  shall  be  poured  out  on  a 
guilty  world.  I  agree  that  he  will  conquer,  but  it 
does  not  follow  that  they  will  be  made  willing  and 
happy  subjects  of  the  divine  government.  What  gov¬ 
ernment  ever  made  a  citizen  out  of  a  stubborn  and 
willful  rebel  to  the  last  hour?  It  may  coerce  him,  sub¬ 
jugate  him,  but  to  make  him  a  good  and  happy  citi¬ 
zen  is  utterly  out  of  the  question. 

Colossians  i,  19,  20:  “For  it  pleased  the  Father 
that  in  him  should  all  fullness  dwell ;  and,  having 
made  peace  through  the  blood  of  his  cross,  by  him  to 
reconcile  all  things  unto  himself ;  by  him,  I  say, 
whether  they  be  things  in  earth,  or  things  in  heaven.” 
You  will  remark  that  the  subjugation  is  by  himself. 
In  the  next  verse  he  says  :  “  If  ye  continue  in  the 
faith  grounded  and  settled,  and  be  not  moved  away 
from  the  hope  of  the  gospel,  which  ye  have  heard,  and 
which  was  preached  to  every  creature  which  is  under 
heaven.”  Here  the  conditions  come  in  again,  and 
the  success  depends  on  the  individual  continuing  in 
the  faith  grounded  and  settled,  and  not  being  moved 
away  from  the  hope  of  the  gospel.  I  turn  to  John 
iv,  1 1  —  1 4 :  “The  woman  said  unit)  him,  Sir,  thou 
hast  nothing  to  draw  with,  and  the  well  is  deep  :  from 
whbnce  then  hast  thou  that  living  water  ?  Art  thou 
greater  than  our  father  Jacob,  which  gave  us  the  well, 
and  drank  thereof  himself,  and  his  children,  and  his 
cattle?  Jesus  answered  and  said  unto  her,  Whoso¬ 
ever  drinketh  of  this  water  shall  thirst  again :  but 
whosoever  drinketh  of  the  water  that  I  shall  give  him 
shall  never  thirst ;  blit  the  water  that  -I  shall  give 
him  shall  be  in  him  a  well  of  water  springing  up  into 
everlasting  life.”  [ Time  expired. 

The  announcement  was  made  that  during  the  re¬ 
maining  days  of  the  discussion  it  would  be  continued 


132 


THE  DESTINY  OF  MAN. 


three  hours  in  the  morning  and  two  in  the  evening. 
Adjourned  with  the  benediction. 


Wednesday ,  April  17,  7  o'clock  P.  M. 

Opened  with  prayer 

[mr.  Carlton’s  eighth  speech.] 

Gentlemen  Moderators ,  Respected  Auditors : 

Once  more  we  appear  before  you,  in  the  prosecu¬ 
tion  of  the  discussion,  and  I  propose,  first,  to  examine 
some  things  that  were  presented  by  my  brother,  Mr. 
Moore.  He  tells  you  that  I  will  not  try  to  answer 
those  passages  that  he  introduced  to  show  that  man’s 
immortal  destiny  is  suspended  upon  contingency. 
He  did  not  use  that  language  exactly — he  speaks  of 
the  conditionality  of  salvation.  The  subject  on  which 
I  invited  him  to  introduce  testimony  was  to  show 
that  man’s  immortal  destiny  is  suspended  upon  con¬ 
tingency  ;  but  as  he  claims  he  has  done  what  he  was 
asked  to  do,  we  will  understand  that  he  presented  these 
Scriptures  for  the  purpose  of  meeting  the  case  in 
hand.  I  shall,  during  the  present  examination,  notice 
those  passages  that  the  brother  claims  answers  the 
purpose.  But,  before  I  enter  on  that,  I  propose  to 
notice  some  things  in  the  last  speech,  in  the  order 
in  which  they  were  presented.  After  denying  that 
all  mankind  are  the  children  of  God,  and  after  assert¬ 
ing  that  man  becomes  the  child  of  God  only  by  faith 
in  Christ  Jesus,  he  says  he  concedes  that  before  a 
man  sins  he  is  the  child  of  God.  Very  good.  Then 
all  mankind  are  born  the  children  of  God  ;  and  they 
become  the  children  of  the  devil  afterwards  by  sin¬ 
ning — that  is,  characteristically.  Hence,  upon  that 
point  there  is  no  diversity  of  opinion,  as  I  under¬ 
stand  it. 


mr.  carlton’s.  eighth  speech.  153 

Why  did  not  Christ  put  a  sword  into  the  hands 
of  his  disciples,  and  say,  Go  forth  among  the  nations 
of  the  earth,  and  kill  every  body,  especially  the 
wicked  ?  I  suppose  there  was  a  very  good  reason  for 
his  not  doing  so.  He  said  :  “  The  Son  of  Man  is 
come,  not  to  destroy  men’s  lives,  but  to  save  them.” 
He  had  a  different  mission  to  perform  entirely.  Then 
he  took  up  the  subject  of  baptism — my  argument 
based  on  the  signification  of  it ;  but  he  fails  to  per¬ 
ceive  its  meaning — he  can  not  perceive  the  argu¬ 
ment  at  all.  I  know  that  he  complained  a  good  deal 
of  the  imperfection  of  his  eye-sight ;  and  I  think  he 
shall  have  to  complain  now  of  the  want  of  spiritual 
perception. 

(Mr.  Moore.) — I  do,  most  certainly. 

The  next  point  is  in  regard  to  those  dying  in  their 
sins.  Jesus  said,  “Whither  I  go,  thither  ye  are  not 
able  to  come.”  And  I  showed,  that,  in  the  thirteenth 
chapter  of  John,  the  Savior  said  to  his  disciples  :  “  I 
go  away,  and  whither  I  go  ye  are  not  able  to 
come.”  The  brother  says  he  does  not  use  the 
same  language  ;  but  he  says  in  the  conversation : 
“As  I  said  unto  the  Jews,  so  now  I  say  unto  you, 
Whither  I  go  ye  are  not  able  to  come.”  If  he 
did  not  intend  the  same  thing,  why  did  he  say, 
“As  I  said  unto .  the  Jews,  so  now  I  say  to  you?” 
And  as  he  did  say  that,  he  remarked  afterwards, 
that  “ye  shall  follow  me  afterwards.”  He  did  not 
say  that  the  Jews  should  not  follow  him  afterwards. 
He  gives  them  to  understand  that  his  meaning  was 
the  same  in  both  cases.  He  refers  to  the  former 
conversation,  and  says,  “  As  I  said  to  them,  so  I  say 
to  you.”  Romans  v,  17-19.  Yes;  “for,  as  by  one 
man’s  disobedience  many  were  made  sinners,  so  by 
the  obedience  of  one  shall  many  be  made  righteous.” 
What  does  that  mean  ?  It  does  not  mean  what  it 
says,  because  that  would  not  answer  my  brother’s 


134 


THE  DESTINY  OF  MAN. 


doctrine.  He  would  have  it :  “  As  by  the  disobedi¬ 
ence  of  one  many  were  made  sinners,  so  by  the  obe¬ 
dience  of  one  shall  some  be  made  righteous.” 

But,  then,  he  says,  the  Scriptures  teach  that  Christ 
shall  subdue  all  things  unto  himself :  “  It  does  not 
mean  that  all  shall  be  subdued  willingly — some  one 
to  be  trodden  down  under  his  feet,  and  ruled  with  a 
rod  of  iron.’’  I  call  attention  to  the  15th  chapter 
of  Corinthians,  where  the  same  subjection  is  applied 
to  the  Son  ;  and  the  same  terms  employed  as  to  his 
subjection  unto  the  Father.  That  answers  that  ques¬ 
tion.  In  regard  to  the  nature  of  the  subjection  I 
call  attention  again  to  Colossians  i,  19,  20  :  “  For  it 
pleased  the  Father  that  in  him  should  all  fullness 
dwell ;  and,  having  made  peace  through  the  blood 
of  his  cross,  by  him  to  reconcile  all  things  unto  him¬ 
self  ;  by  him,  I  say,  whether  they  be  things  in  earth, 
or  things  in  heaven.”  Showing  that  the  subjugation 
is  a  reconciliation.  1  John  iv,  14:  “And  we  have 
seen  and  do  testify  that  the  Father  sent  the  Son  to 
be  the  Savior  of  the  world.”  How  is  he  going  to 
save  them  ?  That  is  not  the  point  under  considera¬ 
tion.  What  did  God  send  his  Son  for  ?  is  the  point. 
I  quoted  it  in  proof  of  the  object  of  sending  his  Son. 
He  sent  him  to  save  the  world.  And  then  I  raised 
the  question,  Will  Jesus  accomplish  what  God  sent 
him  to  do  ?  That  was  the  point.  The  brother  can 
answer  that  or  let  it  remain  just  as  it  is. 

Now  we  come  to  those  passages  introduced  to 
show  that  the  immortal  destiny  of  mankind  is  based 
on  contingencies  or  uncertainties.  The  first  passage 
to  which  our  attention  is  called  is  Matthew  xix,  16- 
29,  where  the  young  man  came,  and  asked  what  good 
thing  he  should  do  to  inherit  eternal  life.  Jesus 
said,  Keep  the  commandments,  etc.  Well,  now,  the 
brother  labors  here  to  show  that  the  young  man  was 
to  accept  the  condition  upon  which  he  was  to  receive 


mr.  carlton’s  eighth  speech.  135 

his  immortal  destiny  or  endless  felicity  ;  and  this  was 
selling  off  his  goods,  and  giving  them  to  the  poor. 
Is  that  the  condition  upon  which  our  immortal  des¬ 
tiny  is  based,  my  brother  ?  Have  you  tried  it  ?  Have 
you  educated  your  brethren  to  do  it  ?  Not  one  of  * 
them.  You  have  not  given  them  the  first  lesson  yet. 
You  can  not  find  a  Christian  minister  on  earth  to-day 
who  believes  that  is  the  condition  on  which  heaven  is 
to  be  obtained,  for  they  do  not  understand  it  in  that 
way.  And  if  you  read  further  along,  you  find  that 
Jesus  explains  this.  He  meant  the  kingdom  of 
heaven  by  the  word  heaven.  Those  who  trusted  in 
riches  were  not  prepared  to  enjoy  the  blessings  of 
his  spiritual  reign.  Is  that  the  ultimate  state  ?  If 
so,  who  can  be  saved  ?  Is  that  man’s  immortal  des¬ 
tiny  ?  2  Corinthians  v,  1-9:  what  is  said  about 

securing  man’s  immortal  destiny  by  contingencies  ? 
Do  you  see  any  thing  ?  Is  there  any  intimation 
about  an  uncertainty  regarding  it  ?  If  there  is,  I 
will  frankly  confess  you  can  see  something  that  I 
can  not  see.  [Mr.  Moore  here  requested  Mr.  Carlton 
to  read  the  ninth  verse.]  I  am  very  willing  to  do  it, 
or  to  read  any  other  portion  of  the  Scriptures : 

“  Wherefore  we  labor,  that,  whether  present  or  ab¬ 
sent,  we  may  be  accepted  (or  approbated)  of  him.” 
The  apostle  desired  to  have  the  approbation  of 
heaven,  that  bringing  us  greater  peace  than  any  thing 
else,  imparting  a  peace  that  surely  he  could  realize 
in  no  other  way.  Is  that  an  ultimate  state,  or  final¬ 
ity?  2  Timothy  iv,  6-8:  “For  I  am  now  ready  to 
be  offered,”  etc.  ;  “  henceforth  there  is  laid  up  for  me 
a  crown  of  righteousness,”  etc.  Does  the  brother 
understand  that  that  crown  of  righteousness  is  man’s 
immortal  destiny  ?  How  is  that,  my  brother — is  the 
crown  of  righteousness  man’s  immortal  destiny  ? 
You  do  not  believe  it  is.  I  want  to  sift  these  pas¬ 
sages.  They  are  glorious  passages.  They  prove 


I36  THE  DESTINY  OF  MAN. 

important  facts.  But  the  question  is  as  to  the  final¬ 
ity  or  ultimate. 

The  first  thing  I  want  to  notice  in  regard  to  the 
crown  is  the  point  the  brother  makes — henceforth, 
from  this  time,  he  said  it  was  not  there  before — conse¬ 
quently,  in  consequence  of  his  having  done  that  the 
crown  was  laid  up — that  is  not  the  sense.  The  word 
does  not  mean  henceforth,  it  means  remaining.  I 
have  done  thus  and  so  in  this  world.  What  more, 
what  remains  ?  A  crown  of  righteousness  in  the 
future.  The  meaning  is  not  from  henceforth,  nor  is 
the  sense  accordingly  ;  the  word  means  remaining.  I 
want  to  notice  a  similar  use  of  the  word  crown  and 
see  if  it  is  used  to  denote  man’s  ultimate  destiny. 
Philippians  iv,  1  :  “Therefore,  my  brethren  dearly  be¬ 
loved  and  longed  for,  my  joy  and  crown,  so  stand  fast 
in  the  Lord,  my  dearly  beloved.”  The  brethren  here 
at  Philippi  were  the  apostle’s  crown.  Were  the  dearly 
beloved  brethren  at  Philippi  the  Apostle  Paul’s  immor¬ 
tal  destiny?  Then,  1  Thess.  ii,  19:  “For  what  is  our 
hope,  or  joy,  or  crown  of  rejoicing?  Are  not  even  ye 
in  the  presence  of  our  Lord  Jesus  Christ  at  his  com¬ 
ing  ?  ”  Who  were  the  crown  of  the  apostle  here  ?  The 
brethren  at  Thessalonica.  Were  they  the  apostles’ 
immortal  destiny?  How  ridiculous!  There  is  a 
beautiful  signification  in  it,  but  it  does  not  mean  what 
he  says  it  does.  Rev.  iii,  11:  “Behold,  I  come 
quickly :  hold  that  fast  which  thou  hast,  that  no  man 
take  thy  crown.”  Is  there  danger  of  one  man  taking 
another’s  immortal  destiny?  There  can  not  be  any 
thing  more  ridiculous  than  such  an  interpretation  of 
Scripture.  1  Tim.  vi,  17-19:  “Charge  them  that  are 
rich  in  this  world,  that  they  be  not  high-minded,  nor 
trust  in  uncertain  riches,  but  in  the  living  God,  who 
giveth  us  richly  all  things  to  enjoy;  that  they  do 
good,  that  they  be  rich  in  good  works,  ready  to  dis¬ 
tribute,  willing  to  communicate;  laying  up  in  store 


mr.  carlton’s  eighth  speech.  137 

for  themselves  a  good  foundation  against  the  time  to 
come,  that  they  may  lay  hold  on  eternal  life.” 

I  suppose  he  quoted  this  to  show  that  this  was  the 
aionion,  life,  the  endless  life  ;  it  is  ontos ,  signifying  real 
or  true  life.  Their  minds  were  on  earthly  things,  and 
he  taught  them  to  lay  hold  on  real  or  spiritual  life. 
What  is  there  in  regard  to  man’s  immortal  destiny? 
I  want  to  remark  here  that  I  passed  these  by  because 
I  saw  nothing  in  them  settling  man’s  immortal  destiny 
as  being  suspended  on  contingency.  I  thought  my 
brother  threw  them  in  as  chunks  to  obstruct  my  way. 
I  really  did  not  think  they  taught  any  such  thing  at 
all.  But  he  brought  them  up  again  and  again  before 
I  thought  he  was  serious  about  it,  but  I  have  now 
taken  them  up  and  examined  them. 

Luke  xii,  34,  is  the  next  passage  referred  to:  “For, 
where  your  treasure  is,  there  will  your  heart  be  also.” 
Does  that  settle  the  immortal  destiny  of  any  body  ? 
What  does  it  say  about  the  final  condition  of  any  one  ? 
If  you  can  see  any  thing  in  it  you  can  see  more  than 
I  can.  The  next  and  closing  passage  in  the  list  was 
the  seventy-third  Psalm.  Let  us  examine  into  what 
the  psalmist  says.  He  says  he  considered  the  case 
of  the  wicked.  Well ;  what  did  he  find  ?  The  wicked 
were  not  in  trouble  like  the  righteous — they  had  more 
than  heart  could  wish.  I  ask,  Did  David,  when  he 
made  these  declarations,  understand  the  real  condition 
of  the  wicked  ?  Did  he  understand  the  merits  of  the 
case  when  he  said  they  had  all  that  heart  could  wish  ? 
Yes,  the  brother  takes  this  in  all  seriousness,  and 
says  that  David  says,  “I11  vain  have  I  washed  my 
hands  in  innocency.”  Yes,  he  said,  “As  far  as  this 
world  is  concerned  the  wicked  had  a  better  case  than 
the  righteous.”  That  is  encouraging  to  bring  people 
into  the  church,  is  it  not  ?  That  is  like  what  the 
apostles  taught,  that  “  great  peace  have  they,”  etc.  ; 
very  much  like  the  testimony  of  divine  inspiration, 

12 


138 


THE  DESTINY  OF  MAN. 


which  says :  “  In  keeping  his  commandments  there  is 
great  reward,  and  whoso  looketh  into  the  perfect  law 
of  liberty,  and  continueth  therein,  he  being  not  a  for¬ 
getful  hearer,  but  a  doer  of  the  word,  this  man  shall 
be  blessed  in  his  deed.”  What  was  the  experience  of 
David  after  he  had  made  such  an  expression  ?  David 
did  believe  once  that  sin  would  happify  man,  and,  like 
others,  when  he  believed  that  error  he  went  into  sin. 
And  what  was  his  experience  when  he  continued  on 
in  sin  ?  Did  he  find  that  he  had  more  than  heart 
could  wish  ?  Did  his  eye  stand  out  with  fatness  ? 
Let  him  tell  his  own  story.  He  said  :  “The  sorrows 
of  death  compassed  me  about,  and  the  pains  of  hell 
got  hold  upon  me ;  I  found  trouble  and  sorrow.”  Did 
not  you  find  wickedness  made  a  man  happy?  No.  I 
found  the  way  of  “  the  transgressor  is  hard.”  “There 
is  no  peace  to  the  wicked ;  ”  “  they  are  like  the 
troubled  sea  when  it  can  not  rest,  whose  waters  cast 
up  mire  and  dirt.”  Then  he  says:  “Great  is  thy 
mercy  toward  me,  O  Lord ;  thou  hast  delivered  my 
soul  from  the  lowest  hell.”  He  said  he  “patiently 
waited  for  the  Lord,  and  he  inclined  unto  him  and 
heard  his  cry.”  He  brought  him  up  also  out  of  an 
horrible  pit,  out  of  the  miry  clay,  and  set  his  feet  on  a 
rock,  and  established  his  goings.  God  took  him  out 
of  it  and  put  a  new  song  in  his  mouth,  even  praise 
unto  our  God.  What  then  ?  He  says  he  was  afflicted, 
and  after  he  had  been  afflicted  he  learned  to  keep  the 
commandments  of  God,  and  that  in  keeping  them 
there  is  great  reward.  He  says  in  that  same  Psalm 
that  he  was  as  ignorant  as  a  beast  when  he  thought 
sin  would  make  a  man  happier  than  righteousness.  I 
believe  any  man  is  as  ignorant  as  a  brute  who  believes 
sin  will  happify  man  more  than  righteousness.  We 
have  had  this  array  of  passages  to  prove  that  man’s 
immortal  destiny  is  suspended  upon  contingency. 
That  is  as  clear  as  mud. 


mr.  carlton’s  eighth  .speech.  139 

My  next  argument  is  that  the  Scriptures  teach  that 
all  the  dead  shall  be  raised  and  all  the  living  changed. 
Acts  xxiv,  1 3-1 5  :  “  Neither  can  they  prove  the  things 
whereof  they  now  accuse  me.  But  this  I  confess  unto 
thee,  that  after  the  way  which  they  call  heresy,  so  wor¬ 
ship  I  the  God  of  my  fathers,  believing  all  things 
which  are  written  in  the  law  and  in  the  prophets  : 
and  have  hope  toward  God,  which  they  themselves  also 
allow,  that  there  shall  be  a  resurrection  of  the  dead,  both 
of  the  just  and  unjust.”  1  Cor.  xv,  15-22  :  “Yea,  and 
we  are  found  false  witnesses  of  God  ;  because  we  have 
testified  of  God  that  he  raised  up  Christ  :  whom  he 
raised  not  up,  if  so  be  that  the  dead  rise  not.  For 
if  the  dead  rise  not,  then  is  not  Christ  raised  ;  and  if 
Christ  be  not  raised,  your  faith  is  vain ;  ye  are  yet  in 
your  sins.  Then  they  also  which  are  fallen  asleep  in 
Christ  are  perished.  If  in  this  life  only  we  have  hope 
in  Christ,  we  are  of  all  men  most  miserable.  But  now 
is  Christ  risen  from  the  dead,  and  become  the  first- 
fruits  of  them  that  slept.  For  since  by  man  came 
death,  by  man  came  also  the  resurrection  of  the  dead. 
For  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be 
made  alive.”  Same,  51-52:  “Behold  I  show  you  a 
mystery ;  We  shall  not  all  sleep,  but  we  shall  all  be 
changed,  in  a  moment,  in  the  twinkling  of  an  eye, 
at  the  last  trump  ;  (for  the  trumpet  shall  sound  ;)  and 
the  dead  shall  be  raised  incorruptible,  and  we  shall  be 
changed.”  1  Thess.  iv,  13-18  :  “  But  I  would  not  have 
you  to  be  ignorant  brethren,  concerning  them  which 
are  asleep,  that  ye  sorrow  not,  even  as  others  which 
have  no  hope.  For  if  we  believe  that  Jesus  died  and 
rose  again,  even  so  them  also  which  sleep  in  Jesus 
will  God  bring  with  him.  For  this  we  say  unto  you 
by  the  word  of  the  Lord,  that  we  which  are  alive  and 
remain  unto  the  coming  of  the  Lord  shall  not  prevent 
them  which  are  asleep.  For  the  Lord  himself  shall 
descend  from  heaven  with  a  shout,  with  the  voice  of 


140 


THE  DESTINY  OF  MAN. 


the  archangel,  and  with  the  trump  of  God :  and  the  dead 
in  Christ  shall  rise  first  :  then  we  which  are  alive  and 
remain  shall  be  caught  up  together  with  them  in  the 
clouds,  to  meet  the  Lord  in  the  air  :  and  so  shall  we 
ever  be  with  the  Lord.  Wherefore  comfort  one  an¬ 
other  with  these  words.” 

Thus  we  have  the  direct  testimony  of  the  Script¬ 
ures  in  regard  to  the  universality  of  the  resurrection 
from  the  dead. 

The  next  argument  I  introduce  is  :  In  the  final  res¬ 
urrection  all  will  be  immortal  or  deathless.  I  Cor.  xv, 
5 1-54  :  “  Behold,  I  show  you  a  mystery  ;  We  shall  not 
all  sleep,  but  we  shall  all  be  changed,  in  a  moment, 
in  the  twinkling  of  an  eye,  at  the  last  trump  :  for  the 
trumpet  shall  sound,  and  the  dead  shall  be  raised  in¬ 
corruptible,  and  we  shall  be  changed.  For  this  cor¬ 
ruptible  must  put  on  incorruption,  and  this  mortal 
must  put  on  immortality.  So  when  this  corruptible 
shall  have  put  on  incorruption,  and  this  mortal  shall 
have  put  on  immortality,  then  shall  be  brought  to  pass 
the  saying  that  is  written,  Death  is  swallowed  up  in 
victory.”  Isaiah  xxv,  6-8  :  “  And  in  this  mountain 
shall  the  Lord  of  hosts  make  unto  all  people  a  feast 
of  fat  things,  a  feast  of  wines  on  the  lees,  of  fat  things 
full  of  marrow,  of  wines  on  the  lees  well  refined.  And 
he  will  destroy  in  this  mountain  the  face  of  the  cov¬ 
ering  cast  over  all  people,  and  the  vail  that  is  spread 
over  all  nations.  He  will  swallow  up  death  in  victory  ; 
and  the  Lord  God  will  wipe  away  tears  from  off  all 
faces  ;  and  the  rebuke  of  his  people  shall  he  take 
away  from  off  all  the  earth :  for  the  Lord  hath  spo¬ 
ken  it.” 

The  second  point  on  the  subject  of  the  resurrection 
that  we  made  and  sustained  from  the  direct  testimony 
of  the  Scriptures,  that  in  the  final  resurrection  man 
shall  be  raised  to  his  ultimate  condition,  for  it  will  be 
a  condition  of  deathlessness.  {Thne  expired. 


mr„  moore’s  eighth  speech. 


141 


[mr.  moore’s  eighth  speech.] 

Messrs.  Moderators,  Ladies  and  Gentlemen : 

I  am  glad  Bro.  Carlton  has  taken  up  the  passages 
he  did  ;  I  am  sorry  he  made  one  or  two  mistakes. 
He  read  Ecclesiastes  ix,  15,  and  Psalm  lxxiii,  and  com¬ 
mented  as  if  I  had  read  these  to  prove  the  contin¬ 
gency  and  conditionality  of  the  immortal  destiny  of 
men.  I  did  this  only  to  show  that  there  was  an  in¬ 
adequate  punishment  of  sin  here,  in  connection  with 
the  murder  case,  and  his  showing  that  the  willfully 
disobedient  shall  be  ultimately  holy  and  happy.  In  the 
next  place  he  has  failed  to  notice  a  number  of  pas¬ 
sages  that  I  read.  I  shall  review  him  briefly.  The 
young  man  came  to  Jesus— a  Pharisee,  as  he  doubt¬ 
less  was,  who  believed  in  future  rewards  and  pun¬ 
ishments,  who  was  in  the  enjoyment  of  all  that  a 
man  can  possess  as  the  lineal  descendant  of  Abra¬ 
ham— with  the  question  “  What  shall  I  do  to  enjoy 
eternal  life  ?”  He  asked  this  question  with  regard 
to  what  lay  beyond  this  life,  for  he  was  rich  and  popu¬ 
lar,  and  conversant  with  the  Pharisaic  ideas.  Taking 
the  circumstances  into  consideration,  no  man  without  a 
theory  to  maintain  can  refer  the  question  to  any  thing 
but  the  future  state  ;  the  ultimate  destiny.  With  this 
question  before  him,  and  knowing  the  heart  of  that 
young  man,  and  knowing  his  sentiments,  if  that  view 
was  incorrect,  it  was  now  the  time  for  the  Savior  to 
correct  him  ;  on  the  contrary,  he  simply  answers  his 
question  in  reference  to  what  the  young  man  contem¬ 
plated  ;  and  told  him  what  should  be  done.  He  re¬ 
plied,  “This  have  I  done,  what  lack  I  yet  ?”  To  put 
him  to  the  severest  possible  test,  to  determine  whether 
he  was  in  earnest  and  disposed  to  give  up  the  entire 
world  for  the  end  asked  for,  Jesus  tells  him  to  sell 
all  he  has,  and  give  to  the  poor,  and  come  and  fol- 


142 


THE  DESTINY  OF  MAN. 


low  him,  that  he  may  have  treasure  in  heaven.  I 
simply  submit  to  this  audience,  with  this  brief  review 
of  the  passage,  whether  it  can  mean  less  than  the 
ultimate  destiny  of  the  individual  asking  the  question  ? 
He  parries  this,  however,  in  another  way,  and  says 
that  I  have  not  attempted  to  teach  this  lesson  prac¬ 
tically.  Possibly  he  is  not  as  fully  acquainted  with 
my  teaching  as  he  might  be.  I  have  certainly  in¬ 
sisted  on  my  hearers  selling  enough  to  take  care  of 
the  poor,  and  this  is  the  thing  involved.  The  poor 
are  to  be  taken  care  of,  even  at  the  sacrifice  of  property. 
In  thus  doing,  the  individual  lays  up  a  treasure  in  the 
heavens. 

He  passes  over  entirely  2  Peter  i,  io,  n,  the  ad¬ 
dress  made  to  the  disciples,  individuals  who  were  now 
in  the  earthly  kingdom,  the  kingdom  established  here 
and  in  progress ;  and  he  tells  them  that  in  order  to 
secure  abundant  entrance  into  the  everlasting  king¬ 
dom,  they  must  do  the  things  named,  beginning  at  the 
fifth  verse;  “for,  said  he,  if  ye  do  these  things,  ye 
shall  never  fall.”  I  would  ask  him,  has  Jesus  two 
kingdoms — I  mean  two  immortal  kingdoms  ?  If  these 
individuals  are  in  the  kingdom  here,  was  there  an¬ 
other  kingdom  called  the  immortal  kingdom,  into 
which  they  were  to  enter  ?  Or,  what  kingdom  was  it 
they  were  promised  an  entrance  into — those  were  in 
the  kingdom  now  here — if  not  the  immortal  kingdom  ? 
for  while  it  may  be  granted  that  the  kingdom  founded 
in  the  days  of  the  Caesars  was  the  immortal  kingdom, 
yet  it  was  in  its  progress  and  not  perfect,  and  will 
not  be  till  Jesus  returns  to  the  earth  to  take  his  peo¬ 
ple  home.  Paul  says,  in  i  Corinthians  xi,  that  the 
Son  will  deliver  up  his  kingdom  to  the  Father,  that 
he  may  be  all  in  all ;  unto  this  everlasting,  perfected 
kingdom.  An  entrance  into  it  is  based  on  a  full  com¬ 
pliance  with  the  specified  conditions.  He  read  2 
Corinthians  v,  1-9.  You  could  not  fail  to  see  how 


MR.  MOORE’S  EIGHTH  SPEECH. 


143 


it  bothered  him  to  cover  over  and  hide  the  difficulties 
he  was  under.  He  said  if  the  earthly  tabernacle  was 
destroyed,  we  have  a  house  not  made  with  hands, 
eternal  in  the  heavens,  etc.  Surely  here  is  a  con¬ 
trast  between  the  body  here,  and  the  future  body  ;  this 
side  of  death,  and  that  side  of  death.  No  one  can 
doubt  this.  Now,  says  he,  while  I  remain  in  this,  I 
groan  and  desire  to  be  clothed  upon  with  the  house 
in  heaven.  In  other  words,  that,  having  put  off  this 
body,  I  shall  fail  to  secure  that  other  body  over  there, 
intimating  that  it  was  a  matter  of  some  doubt,  or  that 
there  was  a  possibility  of  making  a  failure  in  regard 
to  it.  Still  further,  in  the  ninth  verse  he  says :  Where¬ 
fore  we  labor  that  whether  present  or  absent,  we  may 
be  accepted  of  him.  Whether  in  this  body  or  out  of 
it,  whether  in  the  flesh  or  in  the  immortal  house,  in 
the  future  or  eternal  state,  we  labor  now.  Why  ?  Be¬ 
cause  of  the  contingency,  because  the  thing  is  not 
positively  certain,  until  I  shall  have  concluded  the 
earthly  labor.  We  labor  that  we  may  be  accepted — - 
grant  that  it  means  approbated — That  is  exactly  the 
same  thing  as  to  be  saved  and  brought  into  everlast¬ 
ing  blessedness.  The  apostle  says  the  approbation 
hung  on  his  completing  the  work,  and  for  that  reason 
he  did  work  ;  and  if  an  individual  can  be  holy  and 
happy  without  the  approbation  of  Jesus  Christ,  my 
brother  may  claim  the  passage,  and  not  till  then.  He 
forgot  the  closing  part  of  2  Corinthians  iv,  which  I 
called  his  attention  to.  I  read  it  again,  beginning 
at  the  sixteenth  verse:  “For  which  cause  we  faint 
not ;  but  though  our  outward  man  perish,  yet  the  in¬ 
ward  man  is  renewed  day  by  day.”  The  outward  man 
and  the  inward  man,  the  body  and  the  spirit.  “  For 
our  light  affliction,  which  is  but  for  a  moment,  worketh 
for  us  a  far  more  exceeding  and  eternal  weight  of 
glory  :  while  we  look  not  at  the  things  which  are  seen, 
but  at  the  things  which  are  not  seen  ;  for  the  things 


144 


THE  DESTINY  OF  MAN. 


which  are  seen  are  temporal ;  but  the  things  which 
are  not  seen  are  eternal.”  You  will  pardon  me  from 
throwing  in  a  few  remarks  just  now,  concerning  afflic¬ 
tion,  which  will  meet  a  good  deal  that  was  said  in  his 
last  speech  in  regard  to  the  difference  between  the 
suffering  of  the  righteous  and  the  wicked  in  this  world. 
You  will  remember  that  Jesus,  in  Mark  x,  28,  29,  told 
his  disciples  that  they  should  receive  a  hundred-fold 
now  in  this  present  life,  but  must  endure  persecutions. 
Paul  tells  us  he  had  endured  persecutions  more  than  all 
— he  had  suffered  the  loss  of  all  things.  Philippians 
iii,  8.  Also,  in  2  Cor.  xi,  he  says  he  had  been  beaten 
eight  times  publicly,  shipwrecked,  in  prison,  suffered 
the  loss  of  friendships,  been  dragged  out  of  the  city  of 
Ephesus  dead  ;  suffered  all  this  for  the  excellency  of  the 
knowledge  of  Jesus  Christ.  Compare  the  sufferings  of 
the  Apostle  Paul  with  the  wicked  Nero,  who  lived  con¬ 
temporaneously  with  him,  and  who  finally  took  his  life, 
and  you  see  the  difference  between  the  good  and  bad 
here.  Read  also  Heb.  xi,  33-38  :  “  Who  through  faith 
subdued  kingdoms,  wrought  righteousness,  obtained 
promises,  stopped  the  mouths  of  lions,  quenched  the 
violence  of  fire,  escaped  the  edge  of  the  sword,  out  of 
weakness  were  made  strong,  waxed  valiant  in  fight, 
turned  to  flight  the  armies  of  the  aliens.  Women  re¬ 
ceived  their  dead  raised  to  life  again  :  and  others  were 
tortured,  not  accepting  deliverance  ;  that  they  might 
obtain  a  better  resurrection  :  and  others  had  trial  of 
cruel  mockings  and  scourgings,  yea,  moreover  of  bonds 
and  imprisonment :  they  were  stoned,  they  were  sawn 
asunder,  were  tempted,  were  slain  with  the  sword  : 
they  wandered  about  in  sheepskins  and  goatskins  ;  be¬ 
ing  destitute,  afflicted,  tormented  ;  of  whom  the  world 
was  not  worthy :  they  wandered  in  deserts,  and  in 
mountains,  and  in  dens  and  caves  of  the  earth.” 

I  ask  your  attention  to  the  ten  persecutions  that 
followed  after  the  commencement  of  the  propagation 


145 


MR.  MOORE’S  EIGHTH  SPEECH. 

of  the  Gospel,  resulting  in  the  destruction  of  at  least 
one  million  of  the  disciples  and  followers  of  Jesus 
Christ,  who  gave  their  lives  a  sacrifice  to  his  cause  in 
the  midst  of  the  merciless  mob  that  thirsted  for  their 
blood  ;  and  then  tell  me  that  the  righteous  enjoy  their 
good  and  the  wicked  their  evil  here.  Compare  the 
past  as  well  as  the  present  of  the  church. 

I  have  wandered  from  my  original  purpose,  and  I 
‘  return  to  the  Corinthian  letter,  to  finish  what  I  begun. 
“  For  our  light  affliction  " — it  is  astonishing  that  he 
should  say  our  light  affliction,  after  all  his  sufferings 
— “  worketh  out  for  us  a  far  more  exceeding  and  eter¬ 
nal  weight  of  glory.”  It  works  it  out  conditionally  : 
“  While  we  look  not  at  the  things  which  are  seen,  but 
at  the  things  which  are  not  seen.  ”  What  are  they  ? 
Why,  “  the  things  which  are  seen  are  temporal,  and 
the  things  that  are  not  seen,  are  eternal ;  ”  and  conse¬ 
quently  while  the .  individual  lifts  up  his  eye  beyond 
the  temporal,  the  transient,  the  fading,  the  fleeting, 
the  dying  things  of  this  world,  to  the  immortal  and 
ultimate  state,  and  continues  to  work  under  these 
light  afflictions  as  a  disciple  of  Jesus  Christ,  he  works 
out  that  unfading  and  glorious  crown  that  he  shall 
wear  forever  and  ever,  in  heaven. 

I  ask  my  brother’s  attention  to  another  that  he 
passed  over  unfortunately — I  Peter  i — in  which  we  are 
told  they  were  “  begotten  to  an  inheritance  incorrupt¬ 
ible,  undefiled,  and  that  fadeth  not  away,  through 
faith  unto  salvation,  ready  to  be  revealed  in  the  last 
time  ;  ”  and  .that  this  incorruptible  crown  is  “  fadeless, 
undying,  endless,  ultimate.”  There  can  be  no  doubt 
that  it  is  to  be  obtained  through  faith.  So  says  the 
apostle.  I  call  your  attention  again — for  he  passed 
over  them — to  Luke  xii,  33,  34,  and  Matthew,  parallel 
passages,  in  which  Jesus  says  to  his  disciples,  “  Lay 
ye  not  up  treasures  on  earth,” — here  is  the  word 
which  means  the  sphere  on  which  we  live.  And  why 

13 


146 


THE  DESTINY  OF  MAN. 


lay  not  up  treasures  here  ?  Because  “  thieves  break 
through  and  steal.”  But  “  lay  up  your  treasure  in 
heaven.”  Why?  Because  “neither  moth  nor  rust 
doth  corrupt,  and  thieves  break  not  through  and  steal.” 
Why  lay  up  there,  and  not  here  ?  For  where  your 
treasure  is,  there  your  heart  will  be  also.  I  ask  him 
to  reconcile  this  idea  of  incorruptibility — because  there 
is  no  moth,  nor  rust,  nothing  that  produces  mutation, 
when  it  is  laid  up  in  heaven  ;  and  hence  they  have 
that  treasure  on  condition  of  laying  it  up  there.  Also, 
1  Cor.  ix,  24-27 :  “  Know  ye  not  that  they  which  run 
in  a  race  run  all,  but  one  receiveth  the  prize  ?  So 
run,  that  ye  may  obtain.  And  every  man  that  striveth 
for  the  mastery  is  temperate  in  all  things.  Now  they 
do  it  to  obtain  a  corruptible  crown  ;  but  we  an  incor¬ 
ruptible.  I  therefore  so  run,  not  as  uncertainly  ;  so 
fight  I,  not  as  one  that  beateth  the  air :  but  I  keep  un¬ 
der  my  body,  and  bring  it  into  subjection  :  lest  that 
by  any  means,  when  I  have  preached  to  others,  I  my¬ 
self  should  be  a  castaway.”  Revelations  xxii,  14 : 
“  Blessed  are  they  that  do  his  commandments,  that 
they  may  have  right  to  the  tree  of  life,  and  may  enter 
in  through  the  gates  of  the  city.”  Revelations  xxi, 
which  contains  a  description  of  the  new  Jerusalem, 
its  streets  of  gold,  etc. ;  its  immortal  glories  and  inef¬ 
fable  splendors  ;  which  had  no  need  of  the  sun,  or  of 
the  moon,  for  the  glory  of  God  did  lighten  it,  and  the 
Lamb  is  the  light  thereof.  Then  tell  me  that  it  is  not 
the  immortal  destiny,  and  does  not  hang  upon  their 
doing  his  commandments.  I  have  done  with  this 
now,  yet  I  have  quantity  more  that  I  have  not  named, 
and  when  he  has  concluded  the  examination  of  these, 
they  shall  be  forthcoming. 

I  desire  to  call  your  attention  back  a  moment  to 
the  passage  that  I  had  passed  over  accidentally,  until 
I  was  looking  over  my  notes  this  evening,  when  it 
came  before  me.  I  desire,  honestly  and  honorably, 


mr.  moore’s  eighth  speech.  147 

to  notice  every  passage.  Ephesians  i,  8-10:  “Hav¬ 
ing  made  known  unto  us  the  mystery  of  his  will,” 
etc.;  “that  in  the  dispensation  of  the  fullness  of 
time  he  might  gather  together  in  one  all  things  in 
Christ,”  etc.  Is  there  any  thing  determining  defi¬ 
nitely  the  ultimate  condition  of  those  dying  in  willful 
disobedience  to  the  Gospel  ?  Nothing,  unless  it  be 
in  the  tenth  verse.  By  the  “gathering  together  of 
all  things”  he  means  to  say  he  will  gather  together 
all  mankind.  Of  things — of  what  things  ?  Of  things 
in  Christ.  Exactly.  Whatever  is  in  Christ  will  be 
gathered  in  this  great  gathering,  and  only  what  is  in 
Christ,  both  which  are  in  heaven,  and  which  are  on 
earth,  even  in  him.  All  things  which  are  in  Christ 
will  be  gathered  in  ;  in  whom  we  have  obtained  an 
inheritance,  being  predestinated  according  to  the  pur¬ 
pose  of  him  who  worketh  all  things,  according  to  the 
counsel  of  his  own  will.  This  is  the  divine  arrange¬ 
ment  revealed  to  us  in  the  Bible.  These  persons 
had  obtained  an  inheritance,  being  predestinated,  ac¬ 
cording  to  the  revealed  plan  of  God,  having  accepted 
it  themselves,  and  made  it  theirs  by  adopting  it. 
But  now  I  have  to  remark  this  much  more  in  regard 
to  the  will  of  God  ;  that  when  it  is  spoken  of  in  ref¬ 
erence  to  divine  action,  it  may  be  regarded  as  abso¬ 
lute,  and  hence  it  is  said,  “  I  will  do  all  my  pleasure 
but  when  spoken  of  in  regard  to  man,  it  is  in  no 
case,  so  far  as  I  am  aware,  spoken  of  in  this  light. 
On  the  contrary,  we  have  it  clearly  stated  in  Mat¬ 
thew  xxiii,  37:  “O  Jerusalem,  Jerusalem,  how  often 
would  I  have  gathered  thy  children  together,  even  as 
a  hen  gathereth  her  chickens  under  her  wings,  and 
ye  would  not!”  The  will  of  man  opposed  the  will 
of  God.  I  may  also  remark,  that  God  expresses  his 
will  in  his  divine  commands.  He  forbids  covetous¬ 
ness,  murder,  incest,  etc.  Men  have  been  guilty  of 
them  all,  and,  therefore,  have  broken  the  will  of  God. 


148 


THE  DESTINY  OF  MAN. 


In  Matthew  vii,  .21,  Jesus  says:  “  Not  every  one  that 
saith  unto  me,  Lord,  Lord,  shall  enter  the  kingdom 
of  heaven  ;  but  he  that  doeth  the  will  of  my  Father 
which  is  in  heaven.”  The  individual  must  accept 
the  benefit  of  the  divine  will  by  obeying  the  condi¬ 
tions  expressed. 

The  devil  destroyed ;  sin  destroyed  ;  the  works  of 
the  devil  destroyed  ;  every  root  that  the  heavenly 
Father  hath  not  planted  destroyed.  These  were  re¬ 
ferred  to  last  night,  probably.  I  have  only  to  say, 
that  it  hangs  on  the  meaning  of  this  word  destroy. 
Does  it  mean  annihilated  ?  To  say  that  these  are 
all  annihilated  would  include  an  infinite  quantity  of 
things  annihilated.  Does  he  mean  the  devil  and  sin, 
and  the  works  of  the  devil,  are  annihilated  ?  Does 
he  mean  this  is  to  be  done  absolutely  ?  These  pas¬ 
sages  by  no  means  prove  it.  He  read  Hebrews  ii, 
14:  “  Forasmuch  then  as  the  children  are  partakers 
of  flesh  and  blood,  he  also  himself  likewise  took  part 
of  the  same  ;  that  through  death  he  might  destroy 
him  that  had  the  powrer  of  death,  that  is,  the  devil.” 
Destroy  the  devil  ?  Annihilate  him  ?  There  is  no 
such  idea  in  the  word  destroy.  But  that  he  might 
cut  off  the  power  the  devil  had  over  humanity,  and 
take  away  the  power  he  had  of  locking  humanity  in 
the  grave,  raising  himself  from  the  grave,  leaving 
death  in  the  tomb,  and  showing  that  man  could  be 
brought  up  to  the  immortal  throne.  He  did  that 
personally.  And  still  you  and  I  have  to  die  yet.  We 
die,  not  as  the  ancients,  for  they  died  without  hope. 
He  lamented,  in  the  words  of  the  poet : 


“  And  we,  the  brave,  the  mighty,  and  the  wise, 

Bloom,  fade,  and  fall,  and  then  succeeds 
A  long,  dark,  deep,  oblivious  sleep — a  sleep  which 

No  propitious  power  dispels,  nor  changing  seasons,  nor  revolving  years. n 


This  was  the  second  reign.  Christ  arose  triumph- 


MR.  MOORE’S  EIGHTH  SPEECH.  1 49 

ant,  carrying  away  the  key,  and  leaving  the  tomb  an 
empty  chrysalis,  and  showing  man  the  way.  So  he, 
in  the  same  way,  proposes  to  overcome  the  enemies 
of  man  on  the  conditions  given  to  us. 

To  the  subject  of  the  resurrection  of  the  dead  our 
attention  is  called.  All  the  dead  are  raised.  He  as¬ 
sumed,  in  this  case,  that  they  are  raised  to  immortal 
life.  Let  me  ask  your  attention  to  the  reading  of  the 
passage — John  v,  28,  29:  “Marvel  not  at  this:  for 
the  hour  is  coming',  in  the  which  all  that  are  in  the 
graves  shall  hear  his  voice,  and  shall  come  forth  ;  they 
that  have  done  good  unto  the  resurrection  of  life  ; 
and  they  that  have  done  evil  unto  the  resurrection  of 
damnation.”  We  have,  then,  in  the  resurrection, 
two  classes  of  individuals,  just  as  distinct  as  they  are 
here  precisely  ;  and  it  is  affirmed  of  the  one,  that 
when  they  rise,  they  will  rise  to  damnation  ;  of  the 
other,  that  they  will  rise  to  life.  I  shall  proceed  to 
the  examination  of  the  passages  that  he  has  intro¬ 
duced  here.  1  Corinthians  xv,  20-22  :  “  But  now  is 
Christ  risen  from  the  dead,  and  become  the  first  fruits 
of  them  that  slept.  For  since  by  man  came  death, 
by  man  came  also  the  resurrection  of  the  dead.  For 
as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alive.”  What  does  he  mean  to  prove  by  this  passage 
on  the  resurrection  of  the  dead  ?  Read  the  next 
verse  :  “  Every  man  in  his  own  order  :  they  that  are 
Christ’s,  at  his  coming.”  Every  man  in  his  own 
proper  band,  or  the  band  to  which  he  belongs.  If  he 
is  a  wicked  man,  he  rises  with  the  wicked,  and  is 
separated  from  the  righteous,  and  the  righteous  sepa¬ 
rated  from  the  wicked.  This  comports  with  John  v, 
28,  29,  and  1  Corinthians  xv,  51,  52.  Notice  this  little 
word  “  we,”  for  the  address  is  directly  to  Christians, 
the  personal  pronoun  including  the  individuals  ad¬ 
dressed,  with  the  apostle.  \Time  expired. 


THE  DESTINY  OF  MAN. 


150 


[MR.  CARLTONS  NINTH  SPEECH.] 

Brother  Moderators ,  Ladies  a?id  Gentlemen  : 

The  brother  informs  us  that  he  introduced  Eccl. 
ii,  15,  and  Psalm  lxxiii,  not  to  prove  any  thing  about 
the  contingency  of  man’s  immortal  destiny,  but  that 
the  rewards  and  punishments  of  the  present  life  are 
inadequate.  That  looks  to  me  like  a  pretty  hard  busi¬ 
ness,  for  a  man  to  prove  that  God  does  not  do  justice 
in  this  world  when  he  says  he  does.  It  is  a  work  I 
would  not  undertake,  and  he  is  welcome  to  all  the 
glory  and  honor  that  he  will  gain  by  it.  He  intro¬ 
duced  Matt,  xix,  16-23,  and  says  the  young  man  that 
came  to  Jesus  was  a  Pharisee,  he  supposes,  and,  doubt¬ 
less,  a  believer  in  future  rewards  and  punishments. 
That  is  your  supposition.  Is  your  supposition  what 
the  Bible  teaches  ?  I  thought  we  were  laboring  after 
what  the  Bible  teaches.  You  suppose  he  was  what 
you  want  him  to  be.  But,  unless  you  could  make  it 
appear  what  the  young  man  did  intend  by  this  life 
that  he  questioned  Jesus  about,  it  would  not  prove  any 
thing  for  you  to  assume  that  Jesus  meant  any  thing 
in  reference  to  that  immortal  life.  You  must  assume 
that  this  Pharisee  understood  more  about  Christ  than 
his  own  disciples  did,  even  his  death  and  resurrection. 
That  is  not  admissible. 

But  has  Jesus  two  kingdoms?  Let  us  see.  In 
Matt,  xiii,  Jesus  said  the  kingdom  of  heaven  is  like  a 
net  cast  into  the  sea,  which  gathers  of  every  kind  ; 
when  it  was  full  they  drew  it  to  shore  and  gathered 
the  good  into  vessels  and  cast  the  bad  away.  In  Rev. 
xxi,  27,  we  find  another  kingdom  :  “And  there  shall 
in  nowise  enter  into  it  any  thing  that  defileth,  neither 
whatsoever  worketh  abomination,  or  maketh  a  lie  :• 
but  they  which  are  written  in  the  Lamb’s  book  of 
life.”  One  gathered  all  kinds,  the  other  only  one  kind. 


MR.  CARLTONS  NINTH  SPEECH.  1 5  I 

Were  there  two  kingdoms,  or  only  one  ?  Can  the 
brother  explain  that  ?  1 1  Cor.  v,  1-9 :  The  apostle 

did  say  that  “  we  know  that  if  our  earthly  house  of  this 
tabernacle  were  dissolved,  we  have  a  building  of  God,” 
etc.  He  was  very  confident  about  that.  He  says  we 
know  that ;  yet  the  brother,  in  order  to  bring  in  his 
contingency,  said  he  did  not  know  any  thing  about  it. 
It  was  still  undecided,  and  he  never  expected  it  would 
be  decided  till  he  came  to  judgment.  In  the  opening 
of  the  chapter  he  said  he  knew  it,  but  at  the  last  he 
said  he  did  not.  I  have  seen  persons  driven  to  pitiful 
things  to  make  their  point,  but  this  way  of  explaining 
passages  beats  any  thing  I  ever  saw.  He  also  says 
that,  though  our  outward  man  perishes,  our  inward 
man  is  renewed ;  but  tell  us  again,  will  you,  that  the 
wicked  enjoy  life  more  than  the  righteous?  “The 
wicked  flee  when  no  man  pursueth,  but  the  righteous 
are  bold  as  a  lion.”  My  brother,  you  are  fond  of 
analogy  and  philosophy ;  the  same  causes  produce 
the  same  effect.  If  serving  God  in  this  world  makes 
a  man  miserable,  serving  him  in  the  next  world  will 
make  him  perfectly  miserable.  When  a  man  is  per¬ 
fectly  wicked  he  will  be  perfectly  happy  if  it  makes 
him  happy  in  this  world.  He  will  be  perfectly  happy 
in  the  next,  and  you  can  not  evade  it.  But,  then,  let 
us  look  at  the  purpose  of  God  as  introduced  in  the 
argument,  Ephesians  i,  8-10,  where  he  undertakes  to 
answer  one  of  my  arguments :  “  Wherein  he  hath 
abounded  toward  us  in  all  wisdom  and  prudence ; 
having  made  known  unto  us  the  mystery  of  his  will, 
according  to  his  good  pleasure  which  he  hath  pur¬ 
posed  in  himself:  that  in  the  dispensation  of  the  full¬ 
ness  of  times  he  might  gather  together  in  one  all 
things  in  Christ,”  etc.  How  does  he  get  along  with 
it  ?  He  believes  where  God’s  purpose  depends  on 
divine  action  for  fulfillment  it  is  absolute,  and  its  ful¬ 
fillment  is  certain.  Well,  now,  on  what  has  he  based 


152 


THE  DESTINY  OF  MAN. 


this  ingathering  of  all  things  in  Christ?  Has  he 
based  it  on  the  contingency  of  where  a  man  shall  be 
born,  or  on  his  faith  ?  He  has  made  known  his  will ; 
according  to  his  good  pleasure  purposed  a  contin¬ 
gency?  purposed  an  uncertainty?  No.  Purposed  in 
himself,  that  is  where  he  has  purposed  it.  That  is 
absolute,  then  ;  there  is  no  danger  of  that  failing.  That 
will  is  absolute,  and  that  purpose  is  sure  of  accom¬ 
plishment,  and  that  gathers  together  all  things  in  one. 
He  says,  how  do  you  get  along  with  this  ?  it  means 
to  gather  those  that  are  gathered  already !  He  says 
he  is  going  to  gather  in  Christ  all  that  are  in  him. 
Jesus’  mission  for  eighteen  hundred  years  has  been 
gathering  persons  that  are  in  Christ,  not  gathering 
others  into  him.  That  will  not  do.  But  then  Jesus 
said,  in  Matt,  xxiii :  “  How  often  would  I  have  gathered 
thy  children  together,  but  ye  would  not !  ”  Was  that 
a  finality?  Is  that  a  man’s  ultimate  condition  ?  No, 
he  does  not  pretend  it  is.  He  brings  that  to  show 
that  the  subordinate  can  triumph  over  the  supreme, 
but  he  knows  it  is  not  so.  He  knows  the  supreme 
will  triumph.  The  invitation  was  presented  to  them, 
which  they  did  not  obey ;  that  has  no  relation  to  the 
ultimate. 

Well,  then,  what  next  ?  How  are  these  enemies 
of  man  to  be  destroyed  ?  What  do  you  make  out  of 
it  ?  He  says  they  are  to  be  taken  away  and  rendered 
powerless.  That  will  do  just  as  well.  The  word 
does  really  signify  that  they  shall  be  rendered  power¬ 
less.  Well,  then,  death,  hell,  and  the  devil  and  sin 
shall  be  rendered  powerless,  and  no  more  have  any 
dominion  over  man.  I  have  no  objection  to  that;  it 
will  do  well  enough. 

Then,  he  makes  an  argument  against  the  resurrec¬ 
tion.  Our  first  argument  was  that  all  mankind  will 
be  raised  from  the  dead ;  and  what  argument  does  he 
make  against  the  resurrection  of  all  mankind  ?  So 


mr.  carlton’s  ninth  speech.  153 

my  first  point  on  the  final  resurrection  of  the  dead  is 
gained  by  his  concession  that  all  will  be  raised  from 
the  dead.  What  is  the  second  point  ?  That  they  are 
raised  to  immortality — this  mortal  shall  put  on  immor¬ 
tality,  deathlessness  ;  that  the  raised  will  be  in  a  con¬ 
dition  where  they  can  die  no  more.  Is  that  denied  ? 
There  was  nothing  said  about  it  in  the  last  speech. 
We  do  not  know  whether  he  will  deny  it  or  not.  How 
does  he  undertake  to  operate  against  the  successful 
issue  of  this  affirmative  ?  Why,  that  in  the  final  res¬ 
urrection  there  are  two  classes  ;  but,  alas,  in  the  final 
resurrection  you  can  not  find  two  classes  ?  Where  are 
the  two  classes  ?  As  in  Adam  all  die,  so  in  Christ  shall 
all  be  made  alive.  Are  there  two  classes  made  alive  in 
Christ  ?  I  guess  not.  I  guess  you  do  not  find  a  class 
of  wicked  in  Christ  ;  and  work  as  long  as  you  live,  and 
you  will  have  to  give  it  over  without  accomplishing  it, 
to  prove  that  one  individual  will  be  raised  to  immortality 
out  of  Christ.  What,  then,  is  presented  to  your  atten¬ 
tion  ? — a  spiritual  resurrection,  substituted  to  befog 
the  mind  in  regard  to  the  final  resurrection  of  man¬ 
kind  to  immortality.  This,  certainly,  is  a  glorious 
argument  for  a  minister  of  the  Gospel  to  make,  from 
John  v,  28,  29:  “Marvel  not  at  this:  for  the  hour 
is  coming,  in  the  which  all  that  are  in  the  graves  shall 
hear  his  voice,”  etc.  What  resurrection  is  this  describ¬ 
ing  ?  If  you  go  back  to  the  twenty-fourth  verse  of 
this  chapter,  you  get  the  subject  matter  that  Jesus  is 
pressing:  “  He  that  heareth  my  word,  and  believeth 
on  him  that  sent  me,  hath  everlasting  life,  and  shall 
not  come  unto  condemnation  ;  but  is  passed  from 
death  unto  life.  Verily,  verily,  I  say  unto  you,  The 
hour  is  coming,  and  now  is,  when  the  dead  shall  hear 
the  voice  of  the  Son  of  God  :  and  they  that  hear  shall 
live.”  There  is  the  resurrection.  Well,  now,  what 
death  is  Jesus  talking  about  ?  What  kind  of  a  life 
has  the  individual  entered  into  that  has  become  a 


l54 


THE  DESTINY  OF  MAN. 


believer  in  Jesus?  He  has  entered  a  spiritual  life; 
he  has  come  from  spiritual  death.  Then,  the  death 
that  Jesus  is  talking  of  is  the  spiritual  death,  and  the 
resurrection  is  the  spiritual  resurrection.  We  have 
the  terms  clearly  and  distinctly  stated:  “For  the 
hour  is  coming,  and  now  is,  when  the  dead  shall  hear 
the  voice  of  the  Son  of  God  :  and  they  that  hear 
shall  live.”  What  dead  are  referred  to  ?  They  that 
were  dead  in  trespasses  and  sins ;  and  those  who 
obeyed  it  were  raised  up  into  the  enjoyment  of  life 
and  peace.  Any  reader  of  the  Scriptures  understands 
that.  Then  he  proceeds  right  along  on  the  same  sub¬ 
ject.  Does  he  tell  us  he  has  changed  the  subject  or 
the  meaning  of  the  terms  ?  Not  a  word  of  it.  We  are 
bound  by  the  brother’s  rule,  laid  down  at  the  opening 
of  the  discussion,  unless  he  gives  us  to  understand 
that  he  changes  the  use  of  the  terms,  which  he  has 
not  done.  Not  only  is  that  the  fact,  but  it  is  con¬ 
ceded,  almost  universally,  by  persons  who  them¬ 
selves  are  believers  in  endless  punishment,  that  this 
passage  is  parallel  with  Dan.  xii,  2,  as  Adam  Clarke 
suggests.  Now,  if  you  will  get  the  time  of  that,  you 
will  understand  both  these  passages.  When  were 
these  persons  to  rise  from  the  dust  of  the  earth  ?  Com¬ 
mence  at  the  beginning  of  Dan.  xii  :  “And  at  that 
time  shall  Michael  stand  up,  and  the  great  prince 
which  standeth  for  the  children  of  thy  people  :  and 
there  shall  be  a  time  of  trouble,  such  as  never  was 
since  there  was  a  nation  even  to  that  same  time  :  and 
at  that  time  thy  people  shall  be  delivered,  every  one 
that  shall  be  found  written  in  the  book.”  Connected 
with  this,  and  making  it  a  simultaneous  event,  he 
says,  next  verse :  “  And  many  of  them  that  sleep  in 
the  dust  of  the  earth  shall  awake,  some  to  everlasting 
life,  and  some  to  shame  and  everlasting  contempt.” 

The  time  of  this  coming  forth  was  when  the  Gospel 
was  preached  by  Jesus  Christ  and  his  apostles,  when 


mr.  carlton’s  ninth  speech.  155 

this  quickening  took  place,  by  which  those  that  had 
been  living  in  obedience  came  forth  justified  to  this 
resurrection  of  life,  and  those  who  were  doing  evil 
came  forth  to  greater  damnation,  or  the  resurrection 
of  damnation.  How  clear  and  plain;  but  read  Daniel 
further,  and  it  becomes  clearer  and  fuller.  He  says  : 
Until  a  time  and  times  and  a  half  time.  Daniel  did  not 
know  any  thing  more  about  the  end  of  the  world  than 
the  Millerites,  so  he  asks  for  a  more  definite  answer. 
The  angel  says  further  :  “  And  when  he  shall  have 
accomplished  to  scatter  the  power  of  the  holy  people, 
all  these  things  shall  be  finished.”  When  was  the 
power  of  the  holy  people  scattered  ?  In  A.  D.  70. 
The  angel  came  from  heaven,  then,  being  the  inter¬ 
preter,  all  these  wonders  were  finished.  Michael  de¬ 
livered  “  every  one  whose  name  was  written  in  the 
book.”  Then  was  a  time  of  trouble,  such  as  had  never 
been  till  „  that  time.  And  Jesus  says,  No,  nor  ever 
shall  be,  “  when  ye  shall  see  the  abomination  of  des¬ 
olation  standing  in  the  holy  place,  then  let  them  which 
be  in  Judea  flee  into  the  mountains.”  They  did  flee 
according  to  the  signs  given  them  by  Jesus.  Then 
was  the  power  of  the  holy  people  scattered  and  the 
daily  sacrifice  taken  away  ;  then  many  that  slept  in 
the  dust  awoke,  some  to  life,  and  some  to  shame  and 
contempt.  Then  some  came  forth — meaning  they 
awoke  to  spiritual  life  or  condemnation.  What  has  that 
to  do  with  the  ultimate  or  immortal  destiny  of  mankind  ? 
It  is  another  subject  altogether.  If  the  brother  wishes 
more  light  on  this  subject,  I  will  call  his  attention  to 
another  thing.  Wherever  thei  e  is  any  thing  said  about 
the  punishment  of  any  body,  there  is  nothing  said 
about  the  resurrection  of  any  body  to  immortality. 
The  subjects  of  punishment  and  the  final  resurrection 
are  never  connected  in  the  Bible. 

We  proceed  with  our  tenth  argument.  It  is  the 
third  on  the  subject  of  the  resurrection.  First,  all 


I56  THE  DESTINY  OF  MAN.  • 

will  be  raised  ;  second,  all  will  be  raised  to  a  death¬ 
less  existence  ;  third,  the  raised  will  be  as  the  angels 
in  heaven,  and  equal  to  them.  Romans  viii,  20,  21  : 
“For  the  creature  was  made  subject  to  vanity,  not 
willingly,  but  by  reason  of  him  who  hath  subjected 
the  same  in  hope  ;  because  the  creature  itself  also 
shall  be  delivered  from  the  bondage  of  corruption 
into  the  glorious  liberty  of  the  children  of  God.”  The 
same  beings  that  were  made  subject  to  this  vanity 
will  be  brought  into  a  glorious  liberty.  I  want  to  no¬ 
tice  further,  in  connection  with  this,  the  teaching  of 
our  Lord  Jesus  Christ,  who  came  to  abolish  death, 
and  bring  life  and  immortality  to  light  on  the  sub¬ 
ject  of  the  immortal  resurrection.  Matthew  xxii, 
23—3 3  :  “The  same  day  came  to  him  the  Sadducees, 
which  say  that  there  is  no  resurrection,  and  asked 
him,  saying,  Master,  Moses  said,  If  a  man  die,  having 
no  children,  his  brother  shall  marry  his  .wife,  and 
raise  up  seed  unto  his  brother.  Now  there  were 
with  us  seven  brethren  :  and  the  first,  when  he  had 
married  a  wife,  deceased,  and,  having  no  issue,  left 
his  wife  unto  his  brother:  likewise  the  second  also, 
and  the  third,  unto  the  seventh.  And  last  of  all  the 
woman  died  also.  Therefore  in  the  resurrection, 
whose  wife  shall  she  be  of  the  seven  ?  for  they  all 
had  her.  Jesus  answered  and  said  unto  them,  Ye 
do  err,  not  knowing  the  Scriptures,  nor  the  power 
of  God.  For  in  the  resurrection  they  neither  marry, 
nor  are  given  in  marriage,  but  are  as  the  angels  of 
God  in  heaven.  But  as  touching  the  resurrection 
of  the  dead,  have  ye  not  read  that  which  was  spoken 
unto  you  by  God,  saying,  I  am  the  God  of  Abraham, 
and  the  God  of  Isaac,  and  the  God  of  Jacob  ?  God 
is  not  the  God  of  the  dead,  but  of  the  living.  And 
when  the  multitude  heard  this,  they  were  astonished 
at  his  doctrine.”  Matthew  xii,  23-38.  Also  Luke 
xx,  27-38.  Now  we  have  presented  three  points 


MR.  CARLTONS  NINTH  SPEECH.  1 5/ 

touching  the  subject  of  the  resurrection  and  the  ulti¬ 
mate  condition,  or  immortality.  The  first  is,  that  all 
shall  be  raised  from  the  dead ;  the  second,  that  they 
shall  be  raised  to  a  deathless  existence.  This  mor¬ 
tal  shall  put  on  (xTthanasian)  deathlessness.  The 
third  point  is,  that  they  shall  put  on  the  glorious 
condition  of  the  angels  in  heaven.  Jesus  has  taught 
us,  that  in  the  resurrection  they  are  as  the  angels  in 
heaven.  They  can  die  no  more.  They  are  children 
of  God,  not  on  account  of  the  place  where  they  are 
born,  or  on  account  of  what  they  believed  in  some 
other  world,  but  by  virtue  of  being  children  of  the 
resurrection  ;  and,  in  connection  with  this  fact,  that 
they  are  raised  in  Christ ;  in  connection  with  this, 
'  that  as  we  have  borne  the  image  of  the  earthly,  we 
shall  bear  the  image  of  the  heavenly;  that  in  Christ 
all  are  made  alive,  and  bear  the  heavenly  likeness  or 
image.  Now  we  ask  you  about  man’s  ultimate  state. 
We  concede,  and  have  conceded  all  the  while,  that 
there  are  enlightened  persons  here  and  unenlightened, 
infants  and  adults,  Christians  and  infidels,  those  who 
have  failed  to  live  a  religious  life  now,  and  there  are 
persons  who  live  and  die  in  disobedience  to  the  Gos¬ 
pel  of  Christ  ;  and  we  have  labored  all  the  time  to 
show  you  the  blessings  of  obedience,  and  the  joy  and 
happiness  that  the  Christian  realizes  in  this  world,  in 
the  special  salvation  in  which  God  is  a  special  Savior 
of  those  that  believe  ;  but  beyond  the  darkness  of 
this  life,  beyond  the  existence  of  man  in  the  inferior 
condition  in  which  he  is  placed,  a  little  lower  than 
the  angels,  for  the  time,  beyond  the  reign  of  sin,  be¬ 
yond  the  place  where  we  are  subject  to  temptation, 
beyond  the  world  where  we  are  liable  to  sin,  beyond 
the  place  where  sin  exists,  beyond  the  discipline  of 
rewards  and  punishments,  stands  forth  in  bold  relief, 
in  the  Scriptures  of  truth,  the  immortal  resurrection, 
the  other  state  of  existence  for  man.  The  Scriptures 


i58 


THE  DESTINY  OF  MAN. 


unfold  two  states  of  existence  for  man.  The  first  is 
primary— a  state  of  vanity  in  which  God  subjected 
him  here,  making  him  a  little  lower  than  the  angels — 
the  existence  in  the  animal  body ;  the  other,  his  con¬ 
dition  in  the  heavenly.  As  that  state  was  represented 
by  the  first  Adam,  so  this  is  represented  by  the  sec¬ 
ond  Adam.  As  is  the  earthly,  such  are  that  are 
earthly ;  and  as  is  the  heavenly,  such  will  be  the 
heavenly.  And  as  we  have  borne  the  image  of  the 
earthly,  we  shall  also  bear  the  image  of  the  heavenly. 
But  the  apostle  says  :  “  The  purpose  and  grace  of 
God  was  manifested  by  the  appearing  of  our  Lord 
and  Savior  Jesus  Christ,  who  hath  abolished  death, 
and  brought  life  and  immortality  to  light  through  the 
Gospel.”  The  purpose  of  God  was  unfolded  by  the  ' 
appearing  of  our  Lord  and  Savior  Jesus  Christ.  Now, 
what  kind  of  a  life  beyond  death  did  Jesus  bring  to 
light  by  his  appearance  ?  Was  it  a  life  of  peace  and 
joy  and  felicity,  as  an  ultimate  condition  of  a  portion 
of  the  race,  and  a  life  of  agony  and  woe  for  the  rest  ? 
By  whose  appearing  is  such  a  life  as  that  manifested  ? 
By  nobody,  that  there  is  a  miserable  eternity  for  any 
one.  The  only  future  life  brought  to  light  is  brought 
to  light  in  Jesus,  and  that  is  a  holy,  happy,  and  sin¬ 
less  life.  It  is  the  only  future  life  I  believe  in,  or 
that  I  ever  did  or  ever  expect  to  believe  in,  in  this 
world  or  the  future.  There  is  no  manifestation  of 
any  other  life. 

Consider  the  argument  that  has  been  brought  to 
establish  this  proposition.  Not  only  that  this  clsss 
or  that  class  shall  be  redeemed  and  purified,  but  that 
all  shall  be  happified,  and  brought  to  this  ultimate 
and  glorious  condition  ;  and  the  testimony  from  the  Old 
and  New  Testament  Scriptures,  time  after  time,  and 
passage  after  passage,  reiterated  and  clearly  set  forth 
the  fact  of  the  ultimate  ingathering  of  all  things  in 
Christ,  and  the  resurrection  in  Christ  of  all  that  die 


159 


MR.  MOORE’S  NINTH  SPEECH. 

in  Adam.  What  language  shall  we  ask  for,  that  can 
be  more  explicit,  and  more  plain,  and  more  clear,  and 
more  positive,  and  more  reliable  than  these  testi¬ 
monies  that  we  have  presented  from  the  word  of 
God?  With  these,  dear  friends,  your  speaker  is  satis¬ 
fied.  With  these  bright  lights  illumining  the  grave, 
and  shining  upon  the  future,  his  soul  is  filled  with 
joy  that  is  unspeakable  and  full  of  glory  ;  and  he  goes 
forth  to-night,  trusting  in  the  goodness  and  the  love 
of  his  heavenly  Father  and  your  Father,  of  his  God 
and  your  God,  feeling  that  his  trust  is  well-founded. 
\Time  expired. 


[mr.  moore’s  ninth  speech.] 

Messrs.  Moderators ,  Ladies  and  Gentlemen : 

I  desire  to  state  as  succinctly  as  I  can,  some  coun¬ 
ter  arguments  against  the  proposition  that  you  have 
attended  to.  I  do  this  now,  that  in  my  brother’s  last 
speech  he  shall  have  an  opportunity  to  reply  to  them. 
First,  the  uncertainty  of  the  doctrine  he  pleads  is 
against  the  view.  Not  one  in  a  thousand  at  any 
period  of  the  world’s  history  ever  believed  it.  Second, 
a  thousand  to  one  of  the  learning  and  talent  of  the 
world,  from  the  days  of  the  apostles  to  this  day,  have 
been  unbelievers  in  the  doctrine  of  this  proposition, 
that  those  who  die  in  willful  disobedience  to  the  Gos¬ 
pel  of  Jesus  Christ,  will  be  ultimately  holy  and  happy. 
Third,  in  the  first  two  centuries  of  the  Christian  Era, 
no  one  ever  dreamed  of  the  doctrine,  notwithstanding 
this  period  includes  the  apostolic  age.  Jesus  and  the 
apostles  lived  among  the  people.  The  Pharisees,  who 
believed  in  future  rewards  and  punishments,  believed 
the  punishment  of  the  wicked  was  endless.  Instead 
of  correcting  that  belief,  then  so  popular  and  univer¬ 
sal  among  the  Jews,  Paul  said  he  was  a  Pharisee, 


l60  THE  DESTINY  OF  MAN. 

touching  the  subject  of  the  resurrection,  and  besides 
this,  neither  Jesus  nor  the  apostles  ever  rebuked  the 
Jews  for  holding  the  doctrine,  but  in  the  concluding 
half  of  the  sixteenth  chapter  of  Luke,  Jesus  said  there 
was  a  certain  rich  man,  and  a  certain  poor  man  ly¬ 
ing  at  his  gate.  Both  died.  One  of  them  was  car¬ 
ried  by  angels  to  Abraham’s  bosom,  the  other  lifted 
up  his  eyes  in  hell,  being  in  torment ;  saw  Abraham 
afar  off,  and  Lazarus  in  his  bosom,  and  asked  that  he 
might  be  sent  to  him,  that  he  might  afford  relief. 
Through  the  entire  teaching  of  the  passage,  you  will 
not  fail  to  observe  the  impress  of  the  Pharisaic  idea, 
that  in  the  future  condition  there  is  an  impassable 
gulf  that  never  can  be  bridged  over;  for  Abraham  re¬ 
plied,  Thou  in  thy  life-time  receivedst  thy  good  things 
and  Lazarus  evil  things.  Now  thou  art  tormented  and 
he  is  comforted  ;  besides  this,  there  is  an  impassable 
gulf  between  us,  which  renders  it  impossible  for  one 
to  cross.  You  will  remember  that  this  view  was  taken 
by  the  Pharisees,  and  is  presented  by  Josephus,  in  the 
article  on  Hades,  as  the  true  doctrine  of  the  Pharisees. 

The  second  is,  that  Universalism,  unintentionally, 
I  hope,  offers  a  premium  on  sin,  because  it  offers  glory 
to  sinners  sooner  than  good  men.  He  tells  us  that 
a  man  who  kills  another,  or  takes  another’s  goods, 
will  enjoy  eternal  bliss  with  the  righteous.  Was  it 
for  this  reason  God  destroyed  the  antediluvians  and 
left  a  Noah  ?  destroyed  the  Sodomites  and  left  a  Lot? 
destroyed  the  Apostle  Paul  and  left  a  Nero  ?  de¬ 
stroyed  millions  of  Christians  and  left  their  persecu¬ 
tors  ?  No,  no.  Did  he  destroy  the  cities  of  the  plain 
and  the  cities  of  antiquity,  in  order  to  take  to  glory 
the  wicked  who  were  too  bad  to  stay  on  the  earth  ? 

In  addition  to  this,  as  a  fourth  item  :  it  is  a  merci¬ 
less  system.  Man  suffers  all  his  crimes  deserve,  my 
brother  says.  He  does  not  tell  us  where  the  willfully 
disobedient  man  who  dies  in  his  disobedience  gets  his 


MR.  MOORE’S  NINTH  SPEECH. 


161 


punishment — as,  for  instance,  a  suicide,  who  nas  gone 
to  eternity.  He  tells  us  that  he  must  be  punished 
to  the  full  for  his  crimes  ;  if  he  does,  there  is  no  for¬ 
giveness.  If  you  owe  me  one  hundred  dollars,  and 
pay  principal  and  interest  to  the  last  cent,  it  would 
be  the  highest  nonsense  to  say  I  pardoned  you  that 
note.  Pardon  is  out  of  the  question,  according  to  the 
doctrine  of  my  brother.  Again,  Christ’s  sufferings 
were  not  only  useless,  but  unmerciful,  because  he  had 
nothing  to  suffer  for.  It  did  not  relieve  the  world 
from  any  of  its  sufferings  ;  hence,  it  was  only  malig¬ 
nance  that  could  have  inflicted  the  sufferings  that 
Jesus  bore. 

Next,  it  elevates  punishment.  Dr.  Williamson,  in 
the  Star  in  the  West,  says,  on  this  question :  “  But, 
suppose  a  man  does  not  love  his  enemies  but  hates 
them,  does  not  Jesus  provide  that  he  shall  be  punished 
for  it  ?  No.  He  has  nothing  to  do  with  rendering 
evil  for  evil ;  he  knows  that  hatred  is  an  evil,  and  that 
a  man’s  own  sin  will  correct  him.”  You  will  not  fail 
to  see  that  sin  is  not  taken  away  by  Jesus  Christ,  but 
by  the  evil  in  the  sin  ;  that  is,  the  pain  is  in  the  suf¬ 
fering,  the  suffering  in  the  disease,  the  evil  in  the  evil. 
The  evil,  you  say,  suffers,  but  the  greater  the  suffer¬ 
ing  the  sooner  it  will  be  over,  and  you  should  give 
the  patient  a  dose  of  medicine  to  increase  the  agony 
that  he  might  get  over  it  sooner.  It  simply  elevates 
punishment  to  the  position  of  a  Savior. 

Again,  according  to  this,  death  is  a  Savior.  Romans 
vi,  7:  “For  he  that  is  dead  is  freed  from  sin.”  He 
makes  it  apply  to  the  natural  death.  He  says  sin  in¬ 
heres  only  in  the  body,  and  hence,  when  the  body 
dies,  the  spirit  is  freed  from  sin.  In  a  letter  from 
Bro.  Carlton,  written  to  me  last  November,  he  says 
that  when  the  spirit  leaves  the  earth  body  it  enters 
the  immortal  body.  The  proposition  admits  that  the 
willfully  disobedient  are  not  saved  at  the  moment  that 

14 


THE  DESTINY  OF  MAN. 


162 

death  finds  them  and  takes  them  away,  but  just  then 
this  wicked  man  moves  out  of  his  earth  body,  leaving 
his  sin,  and  instantly  enters  into  his  immortal  body,  or 
saved  state.  Then  death  takes  a  sinner  home,  and  not 
Christ.  In  the  same  letter  he  says,  substantially,  sin 
and  the  condemnation  of  sin  and  suffering  for  sin  exist 
only  in  the  earthly  state.  Second,  when  a  man  dies 
he  enters  the  spirit  world  through  the  resurrection. 
Third,  in  the  spirit  world  there  is  no  sin,  or  sinning, 
or  temptation  to  sin,  hence  there  can  be  nothing  to 
prompt  punishment  but  revenge. 

From  this  we  gather  that  there  is  neither  sin  nor 
suffering  beyond  death.  A  man,  by  his  own  hand, 
commits  suicide.  How  does  he  receive  a  just  recom¬ 
pense  of  reward  for  his  crime  ?  Whenever  he  goes 
out  of  his  earth  body  he  is  freed  from  sin  and  suffer¬ 
ing.  Then  why  not,  when  life  is  melancholy,  cut  the 
throat  or  stab  the  heart,  and  let  the  spirit  free  ?  The 
doctrine  furnishes  a  strong  motive  to  commit  suicide, 
because  it  offers  the  individual,  at  the  instant  of  death, 
an  immortal  blessedness  in  heaven.  Only  let  a  man 
kill  himself,  and  he  instantly  enters  the  felicities  of  the 
immortal  sphere ;  hence,  to  kill  the  race,  would  be  to 
save  the  race  and  secure  the  triumphs  of  divine  grace. 

I  have  submitted  these  among  the  objections  in  the 
shape  of  arguments  which  militate  against  the  teach¬ 
ings  of  his  proposition,  and  now  proceed  to  the  review 
of  the  last  speech. 

He  refers  to  Eccl.  and  to  the  seventy-third  Psalm,  in 
which  the  psalmist  tells  us  the  wicked  have  no  bands 
in  their  death.  You  have  heard  him  say,  substanti¬ 
ally,  that  when  David  asserted  this  he  was  a  fool,  and 
that  it  was  not  true.  Did  the  prophet  intend  to  say 
that  he  was  a  fool  ?  That  when  human  existence  was 
measured  alone  by  the  time  between  the  cradle  and 
the  grave,  and  he  attempted  to  solve  the  intricate 
problem  of  this  difference,  then,  and  then  only,  did  he 


MR.  MOORE’S  NINTH  SPEECH.  1 63 

perceive  that  it  was  impossible  to  see  how  it  could  be 
done,  and  he  found  there  was  no  advantage  in  being 
innocent.  When  was  it  he  saw  that  he  was  a  fool  for 
taking  this  view  of  it?  When  he  went  to  the  house 
of  God  and  saw  the  end  of  the  wicked — the  ultimate 
or  finality  of  the  wicked.  He  then  saw  what  foolish¬ 
ness  it  was  to  attempt  to  explain  these  things  by  as¬ 
suming  that  men  are  rewarded  and  punished  for  all 
their  crimes  and  doings  in  this  world.  That  is  the 
substance  of  it. 

Solomon  says  the  righteous  man,  by  his  righteous¬ 
ness,  is  brought  to  death,  and  the  wicked  man  pro- 
longeth  his  wickedness.  Nehemiah  says,  “The  Lord 
has  punished  us  less  than  our  crimes  deserve.”  So 
that  there  is  an  inequality  in  punishments  in  this 
world.  Take  it  in  this  neighborhood.  I  could  point 
out  individual  instances  that  clearly  illustrate  the 
force  of  it,  and  show  the  impossibility  of  explaining 
this  difference  between  men  in  this  world  upon  any 
natural  principle  of  reason.  It  can  only  be  explained 
on  the  supposition  that  there  is  another  state  of  re¬ 
wards  and  punishments,  of  righteous  retributions. 

But  in  regard  to  wickedness  producing  happiness 
in  this  world,  I  do  n’t  admit  that  it  produces  happiness  ; 
it  affords  sensual  pleasure  that  men  seek  after.  But 
when  a  man  dies  he  is  cut  off  from  these  sources  of 
gratification.  I  should  not  be  surprised  if  this  was 
one  of  the  great  punishments  in  the  future.  The  in¬ 
dividual  who  loves  strong  drink,  for  instance,  will  not 
be  able  to  procure  the  means  of  this  gratification. 

Again,  that  Jesus  has  two  kingdoms.  He  attempts 
to  prove  that  when  the  net  was  let  down  it  gathered 
both  good  and  bad,  but  that  in  the  ultimate  kingdom 
it  is  only  the  good.  I  told  you  that  the  kingdom 
established  in  the  days  of  these  kings  had  its  in¬ 
ception  then  ;  it  is  in  progress  now,  and  will  be  till  it 
attains  perfection.  When  that  is  the  case,  the  Lord 


164 


THE  DESTINY  OF  MAN. 


will  take  out  all  things  that  work  evil.  Matthew  xii, 
47-50:  “Again,  the  kingdom  of  heaven  is  like  unto 
a  net,  that  was  cast  into  sea,  and  gathered  every  kind : 
which,  when  it  was  full,  they  drew  to  shore,  and  sat 
down,  and  gathered  the  good  into  vessels,  but  cast  the 
bad  away.  So  shall  it  be  at  the  end  of  the  world  :  the 
angels  shall  come  forth,  and  sever  the  wicked  from 
among  the  just,  and  shall  cast  them  into  the  furnace  of 
fire ;  there  shall  be  wailing  and  gnashing  of  teeth.” 
This  was  the  conclusion  of  the  fishing.  You  observe 
that  the  net  was  drawn  to  the  shore,  and  then  the 
separation  made.  This  will  explain  the  fact,  that  the 
kingdom  is  in  a  progressive  state  now,  but  then  will 
be  perfect.  While  in  its  progressive  state,  some  bad 
men  get  into  it  ;  but  when  it  is  sifted,  and  the  bad 
taken  out,  they  will  be  cast  away,  for  then  cometh 
the  end,  the  finality,  the  ultimate.  Ephesians  i,  10, 
is  adverted  to.  The  emphasis  was  on  the  closing 
phrase  of  the  preceding  verse — “which  he  hath  pur¬ 
posed  in  himself.”  To  be  sure  he  purposed  in  him¬ 
self  ;  but  what  did  he  purpose  and  reveal  to  the  world  : 
that  “  God  was  in  Christ,  reconciling  the  world  unto 
himself,  not  imputing  their  trespasses  unto  them, 
and  hath  committed  unto  us  the  word  of  reconcilia¬ 
tion.”  2  Corinthians  v,  17-20.  Then  it  was  the  di¬ 
vine  arrangement,  without  calling  any  body  to  his  as¬ 
sistance.  The  divine  mind  arranged  it,  and  it  was 
fixed  by  him.  The  mere  fact,  that  God  purposes  a 
plan  himself,  does  not  determine  whether  there  are 
conditions  in  it  in  regard  to  the  person  for  whom  it 
is  planned.  But  in  the  dispensation  of  the  fullness  of 
time  ;  or,  in  other  words,  at  the  completion  of  the 
ages,  when  all  shall  have  been  completed,  he  “  shall 
gather  together  in  one  all  things  in  Christ.”  My 
brother  says  “  all  things  that  are  already  gathered  to¬ 
gether.”  Not  quite  ;  they  are  not  gathered  together 
yet.  They  are  separated  now,  some  in  heaven  and 


MR.  MOORE’S  NINTH  SPEECH.  165 

some  in  earth.  This  comports  with  i  Thessalonians 
iv,  14-17:  “For  if  we  believe  that  Jesus  died,  and 
rose  again,  even  so  them  also  which  sleep  in  Jesus 
will  God  bring  with  him.  For  this  we  say  unto  you 
by  the  word  of  the  Lord,  that  we  which  are  alive 
and  remain  unto  the  coming  of  the  Lord,  shall  not 
prevent  them  which  are  asleep.  For  the  Lord  him¬ 
self  shall  descend  from  heaven  with  a  shout,  with  the 
voice  of  the  archangel,  and  with  the  trump  of  God  ;  and 
the  dead  in  Christ  shall  rise  first :  then  we  which  are 
alive  and  remain  shall  be  caught  up  together  with 
them  in  the  clouds,  to  meet  the  Lord  in  the  air:  and 
so  shall  we  ever  be  with  the  Lord.” 

Here  is  the  collecting  together  of  the  living  and 
the  dead,  of  these  on  earth,  and  those  in  heaven,  in 
the  fullness  of  the  dispensations.  Who  are  the  chil¬ 
dren  of  Christ?  “All  the  children  of  God  by  faith 
in  Christ so  Paul  says.  He  refers  to  the  fact  that 
the  will  of  God  is  not  obeyed.  He  refers  to  the  pas¬ 
sage  I  quoted  in  Matthew,  “  O  Jerusalem,  Jerusalem, 
thou  that  killest  the  prophets.”  etc.,  “how  often  would 
I  have  gathered  you,”  etc.,  but  “  ye  would  not.”  I  would 
inquire  again  if  the  will  of  God  was  not  here  over¬ 
come  by  the  will  of  man  ?  He  says,  “  I  would,  but  ye 
would  not.”  Their  will  was  that  they  should  not  be 
gathered.  God  did  not  force  them.  It  was  not  abso¬ 
lute  when  related  to  human  action,  as  the  passage 
shows,  and  since  men  have  committed  sin,  and  violated 
law,  it  is  a  demonstration  that  men  have  acted  coun¬ 
ter  to  the  will  of  God,  and  nullified  it,  so  far  as  they 
were  concerned,  when  it  related  to  human  action.  To 
these  things,  he  has  given  no  attention.  He  took  up 
one  and  dropped  it  as  if  it  really  burnt  him. 

He  says  the  destruction  of  the  devil,  sin,  etc.,  means 
that  they  are  rendered  powerless  ;  therefore,  sin  and 
the  devil  continue  to  be,  but  they  are  “  powerless.” 
Grant  it.  They  are  powerless,  so  far  as  the  true  Chris- 


1 66  THE  DESTINY  OF  MAN. 

tian  is  concerned.  Man  has  now  the  power,  and  there 
is  nothing  in  heaven  or  earth  able  to -separate  him 
from  his  Maker,  except  himself.  He  can  do  it  by 
placing  himself  in  opposition  to  God. 

The  resurrection  again.  He  calls  attention  to  I 
Corinthians  xv,  20,  21.  He  emphasizes  “in  Christ.” 
My  brother  knows  that  the  preposition  “  in  ”  is  eis 
in  Greek,  and  the  relation  it  shows  to  the  word  makes 
its  translation.  Does  it  show  the  relation  of  place,  or 
agency?  I  read  this  passage:  “For  since  by  man 
came  death,  by  man  came  also  the  resurrection  from 
the  dead.”  The  same  preposition  in  the  passage  is 
translated  by.  It  expresses  agency,  as  you  see.  The 
next  verse  :  For  since  by  Adam,  or  in  Adam,  all  die, 
even  so  in  Christ  shall  all  be  made  alive,  is  the  Eng¬ 
lish  version,  but  it  is  eis  in  both  these  instances.  And 
I  ask  any  scholar  if  the  relation  shown  is  not  the  re¬ 
lation  of  agency,  and  whenever  it  is  the  relation  of 
agency,  it  should  be  translated  by  the  English  word 
by.  It  should  be  translated  :  As  by  Adam  all  die, 
even  so  by  Christ  all  shall  be  made  alive ;  but  every 
man  in  his  own  order,  or  proper  band,  as  Macknight 
translates  it.  We  have  now  two  bands ;  those  that 
are  Christ’s  at  his  coming,  and  some  other  men  not 
indicated  here.  We  are  left  to  the  conclusion,  from 
the  associated  ideas,  that  it  is  the  wicked,  or  those  that 
are  not  his. 

This  brings  me  to  a  review  of  John  v,  28,  29.  I 
submit  some  difficulties  that  arise  in  my  mind.  They 
that  have  done  good  in  those  graves  they  were  in. 
But  what  were  those  graves  ?  I  do  not  know  whether 
I  understand  my  brother  or  not,  but  I  know  that 
some  of  his  brethren  said  it  was  merely  in  an  anti¬ 
spiritual  life  or  state  of  sin.  Those  are  the  graves 
they  were  in.  Now,  think  of  a  man  doing  good  in  the 
graves  of  sin  !  Those  that  have  done  good  in  the 
graves  of  sin  to  the  resurrection  of  life,  and  those 


mr.  carlton’s  tenth  speech. 


167 


that  have  done  evil  to  the  resurrection  of  damnation. 
This,  to  my  mind,  is  superlative  nonsense.  He  insists 
that  it  must  have  reference  to  this,  because  the  twenty- 
fifth  verse  relates  to  the  spiritual  change,  and  I  pro¬ 
pose  to  see  whether  this  is  so.  Does  this  word  dead 
here  mean  those  literally  dead  ?  I  am  aware  that 
some  commentators  have  taken  the  ground  occupied 
by  my  brother.  But,  with  due  deference  to  other  men, 
I  take  a  different  view  of  the  passage.  Jesus  had 
just  been  working  miracles,  casting  out  demons,  cu¬ 
ring  the  sick,  raising  the  dead  ;  and,  having  accom¬ 
plished  these  works,  he  is  in  conversation  with  these 
people  among  whom  these  miracles  have  been  wrought, 
and  says  :  “  The  hour  is  coming  when  some  of  the 
dead  shall  hear  the  voice  of  the  Son  of  God,  and  they 
that  hear  shall  live  ” — not  come  forth  simply,  but  shall 
live.  That  was  true  of  Lazarus  and  others  that 
Jesus  raised  from  death;  and  it  was  simply  true  that 
the  hour  had  then  come  that  those  in  the  graves,  to 
which  Jesus  went,  heard  his  voice,  and  came  forth  and 
lived.  That  is  literally  true,  my  brother  ;  the  literal 
meaning  of  the  word  dead.  \Time  expired. 


[mr.  carlton’s  tenth  speech.] 

Brother  Moderators ,  and  Respected  Auditors : 

We  proceed  to  notice  a  few  things  mentioned  by 
the  brother  before  summing  up  the  arguments  on  the 
affirmative.  In  regard  to  this  long  tirade  of  abuse  of 
the  Universalists  and  misrepresentation  of  LTniversal- 
ism,  we  shall  take  no  notice  at  all,  only  to  remark 
that  the  French  infidel  philosophers  at  one  time  be¬ 
came  very  wise,  and  they  resolved  that  any  thing  that 
could  be  ridiculed  was  false,  and  the  first  thing  they 
knew  the  resolution  proved  them  false  themselves,  be- 


1 68  THE  DESTINY  OF  MAN, 

"cause  they  could  be  ridiculed.  If  we  were  here  to 
ridicule  each  other  s  views,  we  could  give  you  some 
views  of  the  doctrine  of  endless  punishment  and  its 
concomitant  errors  ;  but  we  are  here  to  show  what  the 
Scriptures  prove.  The  brother  is  welcome  to  make 
all  he  can  out  of  that.  That  matter  of  Lazarus  has 
nothing  to  do  with  us,  and  we  shall  not  occupy  our 
time  with  it  at  present. 

He  refers  again  to  the  resurrection.  Matt,  xxiii: 
Still  the  idea  that  man’s  will  did  defeat  the  Supreme 
will.  He  does  not  believe  that.  He  believes  that 
Jesus  was  willing  to  gather  them,  and  proclaimed  the 
Gospel  to  them.  I  ask  the  brother  if  he  believes  man’s 
will  defeated  God's  purpose?  He  will  tell  you  no. 
All  that  talk  does  not  amount  to  any  thing.  He  does 
not  believe  that  man’s  will  could  defeat  God’s  purpose 
any  more  than  I  do.  He  does  not  believe  that  God 
Almighty  purposes  that  those  individuals  should  turn, 
then,  or  else  he  believes  they  would.  He  knows  there 
is  really  no  difference  of  opinion  between  us  in  regard 
to  that.  How  does  he  believe  the  matter  will  be  ar¬ 
ranged  in  regard  to  the  government  of  the  world  and 
the  accomplishment  of  God’s  purposes?  He  believes 
that  whatever  God  has  purposed  in  himself  shall  be 
fulfilled,  that  there  is  no  opposing  power,  that  he 
reigns  God  alone.  But  that  the  means  then  used  for 
the  conversion  of  the  Jews  they  rejected,  and  so  we 
agree.  But  if  God  had  purposed  the  accomplishment 
of  that  thing,  it  would  certainly  have  been  done.  I 
want  to  say  one  word  in  regard  to  that  letter,  for  it  is 
one  of  the  most  unmanly  things  I  ever  knew  performed 
by  any  man,  and  particularly  by  a  minister  of  the 
Gospel.  Bro.  Moore  wrote  to  me,  last  winter,  aside 
from  all  discussion,  but  for  the  sake  of  the  studv  of 
the  Scriptures,  and  wished  a  little  private  correspond¬ 
ence,  and  in  comparing  notes  I  wrote  him  the  letter 
that  he  read  to-night.  It  is  one  of  the  most  dishon- 


mr.  carlton’s  tenth  speech.  169 

orable  and  ungentlemanly  tricks  I  ever  knew  to  be 
perpetrated  by  any  live  man,  minister  or  layman. 
There  is  nothing  in  it  that  I  deny — it  was  all  true  ; 
but  that  is  not  the  point.  I  only  accuse  him  of  the 
ungentlemanly  trick.  I  would  not  have  read  publicly 
one  of  the  letters  he  wrote  me  in  that  correspondence 
for  my  right  arm.  That  is  the  little  principle  there 
is  in  a  Universalist. 

John  v,  28,  29.  How  does  he  attempt  to  make  it 
out  now  that  this  was  a  literal  resurrection  ?  He 
perceives  that  he  was  caught  by  his  own  rule  in  the 
interpretation  of  the  Scriptures,  and,  in  order  to  de¬ 
fend  himself,  and  make  this  a  resurrection  from  lit¬ 
eral  death,  he  has  to  take  a  position  which  no  inter¬ 
preter  of  the  Scriptures  of  any  denomination  under 
heaven,  orthodox  or  heterodox,  as  far  as  I  know,  ever 
took  :  that  the  death  spoken  of  in  the  twenty-fourth 
and  twenty-fifth  verses  was  a  literal  death.  But  he 
must  take  that  position  or  be  floored  ;  so  he  takes  it. 
Jesus  said:  “Whosoever  heareth  my  words,  and  be- 
lieveth  on  him  that  sent  me,  hath  everlasting  life.” 
That  means  a  man  who  is  literally  dead.  Oh,  shame, 
where  is  thy  blush  !  I  am  ashamed  for  my  brother, 
who  is  driven  to  such  an  extreme.  “Whosoever 
heareth  my  word,  and  believeth  on  him  that  sent  me, 
hath  everlasting  life,  and  shall  not  come  into  condem¬ 
nation,  but  is  passed  from  death  unto  life.”  Every 
reader,  laymen,  clergyman,  commentator,  and  critic, 
for  the  last  1800  years,  has  understood  that  he  re¬ 
ferred  to  the  spiritual  condition.  Suffice  it  to  say 
that  the  most  eminent  Presbyterians,  Episcopalians, 
Baptists,  Methodists,  and  all  other  denominations,  as 
far  as  I  have  examined,  have  conceded  frankly  and 
freely,  that  that  can  mean  nothing  else  except  a 
moral  and  spiritual  death.  The  Gospel  was  preached 
to  them,  and  they  heard  it.  Those  that  loved  and 
received  his  word,  entered  into  the  enjoyment  of  that 

IS 


170  THE  DESTINY  OF  MAN. 

life  and  salvation  in  which  God  is  the  special  Savior 
of  those  that  believe.  Those  that  heed  his  word 
shall  enter  into  this  life  that  he  was  speaking  of.  To 
concede  this  clear  and  obvious  fact  takes  away  the 
twenty-eighth  and  twenty-ninth  verses,  and  defeats 
the  only  argument  he  has  on  the  subject  of  the  res¬ 
urrection  ;  so  he  makes  that  spiritual  death  a  literal 
death  ;  but  he  can  not  do  that — the  testimony  of  the 
interpreters  is  against  him.  What  next?  He  does 
not  know  that  he  understands  Bro.  Carlton  in  regard 
to  this  matter  about  what  the  graves  were  ;  but  the 
idea  of  any  one  doing  good  in  a  grave  of  ignorance 
and  sin  is  supremely  ridiculous.  Let  us  look  at  it. 
Let  us  take  the  case  of  that  Italian  captain,  Cor¬ 
nelius.  Peter  preached  to  him.  He  was  converted 
and  baptized.  Was  he  baptized  for  the  remission  of 
his  sins  ?  The  brother  will  not  answer ;  but  he  be¬ 
lieves  that.  He  will  concede  that  to  his  congrega¬ 
tion  on  the  Sabbath.  What  had  he  been  doing  be¬ 
fore  he  was  baptized  for  the  remission  of  sins  ?  He 
was  a  devout  man,  and  prayed  to  God  always,  and 
gave  alms  to  the  people.  He  was  such  a  good  man 
that  God  sent  an  angel  from  heaven,  who  said  to 
him :  “  Thy  prayers  and  alms  are  come  up  for  a 
memorial  to  God.”  He  sent  for  Simon  Peter  to 
preach  to  him.  He  had  been  doing  good  ;  but  he 
was  not  a  Christian,  and  had  not  come  forth  to  the 
elevated  condition  of  the  Christian.  He  came  forth 
from  that  grave  to  the  resurrection  of  life  ;  and  he 
was  not  alone,  but  others  were  aroused  by  the  preach¬ 
ing  of  the  Gospel,  who  did  not  obey,  but  came  forth 
to  the  resurrection  of  damnation.  So  much  for  that, 
then. 

Now  we  call  your  attention  to  the  recapitulation 
of  the  argument  that  has  been  presented.  In  the 
first  place,  we  came  together  yesterday  morning,  and 
entered  on  the  discussion  of  the  subject,  I  affirming 


mr.  carlton’s  tenth  speech.  lyi 

that  the  Holy  Scriptures  teach  that  those  who  die  in 
willful  disobedience  to  the  Gospel  of  Jesus  Christ 
will  be  ultimately  holy  and  happy.  I  have  taken  the 
language  of  Scripture,  the  testimony  concerning  the 
whole  race,  including  all  its  classes  and  conditions 
of  men.  The  first  argument  we  presented  in  sup¬ 
port  of  the  affirmation  of  the  ultimate  holiness  and 
happiness  of  the  race,  we  based  on  the  divine  char¬ 
acter,  presenting  the  truth  that  God  has,  in  addition 
to  his  four  essential  attributes,  seven  perfections  of 
moral  character  :  infinite  goodness,  wisdom,  justice/ 
truth,  holiness,  mercy,  and  immutability.  These  con¬ 
stitute  an  infinitely  perfect  moral  character  in  God, 
one  that  all  intelligences  can  admire,  venerate,  and 
love,  and  will,  just  as  they  approach  him.  Our  Meth¬ 
odist  brethren  used  to  sing  a  good  hymn,  and  I  hope 
they  do  yet  : 

“Did  all  the  world  my  Savior  know, 

Sure  all  the  world  would  love  him  too.” 

The  reason  they  do  not  love  and  trust  him  as  dear 
children,  is  because  they  have  been  deluded  for  ages 
in  regard  to  his  character.  They  know  him  not. 
They  regard  him  as  a  passionate  and  vindictive  be¬ 
ing,  and  they  can  not  love  him,  and  do  not  try  to. 
If  they  only  understood  God  as  he  has  revealed  him¬ 
self,  they  could  not  but  love  him.  But  just  as  fast 
as  the  knowledge  of  the  Lord  God  extends  they  love 
him,  and  will  continue  to,  until  all  shall  know  him, 
from  the  least  even  unto  the  greatest,  whom  to  know 
is  life  eternal.  The  fact  that  God  possesses  these 
moral  perfections  is  granted  by  my  brother. 

Our  second  proposition  is,  that  God  proposed  the 
ultimate  holiness  and  happiness  of  all  mankind.  We 
presented  the  Scriptures  in  the  progress  of  the  dis¬ 
cussion,  and  shall  not  pause  to  recapitulate.  While 
on  this  subject,  we  labored  on  the  idea  taught  in  the 


172 


THE  DESTINY  OF  MAN. 


Confession  of  Faith,  that  the  chief  end  of  man  is  to 
glorify  God  and  enjoy  him  forever.  The  brother  con¬ 
cedes  that  is  what  God  made  us  for. 

Our  third  argument  was  based  on  the  fact  that  the 
Scriptures  teach  us  that  God’s  purpose  shall  be  accom¬ 
plished.  This  we  established  by  proofs  from  the  Script¬ 
ures.  Just  as  certain  as  God  lives,  his  counsel  shall 
stand  ;  he  will  do  his  pleasure.  As  he  has  spoken,  so 
shall  it  stand,  and  his  thoughts  shall  come  to  pass. 
The  brother  differs  from  this  only  in  this,  that  he  con¬ 
tends  that  God  has  sometimes  a  will  which  is  not  an 
absolute  purpose,  and  will  not  be  accomplished.  To 
that  we  never  objected,  and  do  not.  .  But,  that  God 
has  purposed  a  time  when  his  purposes  shall  be  ful¬ 
filled,  we  believe,  and  then  they  will  be  accomplished, 
and  that  there  is  no  power  in  the  universe  that  can 
prevent  it.  We  take  the  position  now  that  there  has 
been  no  power  in  the  universe  that  has  defeated  God’s 
purpose  in  one  particular  instance  ;  that  whatever  he 
has  purposed,  has  been  done  ;  that  what  he  has  pur¬ 
posed  in  the  future,  shall  be  done.  We  are  satisfied 
on  that  point. 

The  fourth  argument  we  presented  was  based  on 
the  divine  paternity  ;  that  God  is  the  Father  of  all 
men  ;  and  the  argument  we  presented  was  this  :  That, 
as  God  is  not  only  a  perfect  being  but  a  perfect 
Father,  he  will  perfectly  perform  the  obligations  grow¬ 
ing  out  of  the  parental  relation  ;  and  that,  as  an  earthly 
parent  would  bring  all  his  children  to  be  good  and  obe¬ 
dient,  if  he  possessed  the  power,  God,  having  the  abil¬ 
ity,  will  bring  all  his  children  to  be  good  and  obedient. 

The  sixth  argument  was  based  on  the  fact,  that  all 
men  shall  glorify  God.  In  connection  with  this,  we 
showed  the  object  of  God  in  creation,  and  how  only 
man  can  glorify  God,  and  that  is  in  holiness  and  hap¬ 
piness  ;  that  God  never  was  glorified  by  man  in  any 
other  way,  and  never  can  be  ;  and  that  the  Scriptures 


mr.  carlton’s  tenth  speech.  173 

are  clear  and  positive  that  all  the  nations  of  God’s  crea¬ 
tion  shall  come  and  worship  before  him  and  glorify 
his  name. 

Our  seventh  argument  was  based  on  the  fact,  that 
the  ultimate  holiness  and  happiness  of  all  mankind  is 
the  only  result  that  will  harmonize  with  the  divine 
goodness.  Under  this  head,  we  presented  the  good¬ 
ness  of  God,  the  spirit  that  animates  the  breast  of 
heaven’s  eternal  King,  as  manifest  in  the  life  of  our 
Lord  Jesus  Christ ;  that  he  is  good  to  the  unthankful 
and  the  evil,  and  that  he  is  without  variableness  or 
shadow  of  turning  ;  that  he  always  will  be  good  to  all, 
and  that  whatever  he  does  with  us  and  for  us,  at  any 
time,  or  under  any  circumstances,  is  in  accordance 
with  his  infinite  goodness,  and  his  designs  of  accom¬ 
plishing  our  good  ;  that  no  other  conceivable  motive 
on  the  part  of  God  can  be  in  harmony  with  the  char¬ 
acter  of  God  manifested  in  Christ.  What  answer  have 
we  to  that  argument  ?  Perhaps  the  brother  will  show 
you  what  answer  he  has  given.  I  am  certain  I  do 
♦  not  know. 

The  eighth  argument  was  based  on  the  teaching  of 
the  Scriptures  in  regard  to  the  signification  of  bap¬ 
tism,  or  its  meaning  in  the  Scriptures  ;  that  the  bap¬ 
tized  were  buried  with  Christ  by  baptism  into  death, 
and  that  we  should  reckon  ourselves  to  be  dead  to  sin 
and  live  as  those  that  are  alive  from  the  dead ;  show¬ 
ing  that  it  was  the  duty  of  a  Christian  to  live  a  pure 
and  holy  life  ;  and  that  the  power  of  this  ordinance  of 
baptism  consists  in  the  appreciation  of  the  substance 
of  it ;  the  baptism  was  itself  the  figure.  The  brother 
could  not  see  the  point,  and  therefore  did  not  attempt 
to  answer  ;  it  remains  unanswered. 

The  next  argument  we  presented  was  based  on  the 
direct  testimony  of  the  Scriptures  in  regard  to  the 
fact  that  universal  righteousness  should  be  insti¬ 
tuted  through  our  Lord  Jesus  Christ,  based  on  Ro- 


174 


THE  DESTINY  OF  MAN. 


mans  v,  19,  in  which  we  claimed  it  was  conceded  by 
Adam  Clarke  and  others,  that  it  meant  “  the  many,” 
and  as  man)-  as  were  made  sinners  through  the  diso¬ 
bedience  of  Adam  should  be  made  righteous  through 
the  obedience  of  Christ.  How  does  he  get  out  of 
that  ?  First,  by  claiming  that  only  a  number  would 
live  and  be  saved ;  but  he  saw  that  would  not  do,  and 
took  another  tack,  and  claimed  that  they  would  be 
made  righteous  from  the  guilt  of  Adam's  transgres¬ 
sion.  It^might  be  interesting  to  show  that  we  ever 
had  any  thing  to  do  with  the  guilt  of  Adam’s  trans¬ 
gression.  God  teaches  us  in  the  Scriptures  that  he 
will  render  to  every  man  according  to  his  own  work. 
He  never  told  you  he  would  render  to  you  according 
to  Adam’s  work.  “Now,  by  the  obedience  of  Christ 
shall  the  many  of  mankind  be  made  righteous  ” — 
made  righteous  through  the  obedience  of  Christ. 
With  that  we  are  satisfied,  and  our  point  is  secured, 
our  affirmative  sustained. 

After  having  presented  these  arguments,  we  next 
took  up  the  subject  of  the  final  resurrection  of  the 
dead.  But  before  I  labor  upon  that,  I  want  to  pre¬ 
sent  one  point  that  is  in  my  mind,  that  is,  to  evade 
the  force  of  the  fact  that  in  the  immortal  resurrec¬ 
tion  there  is  no  resurrection  out  of  Christ.  He  told 
you  the  word  translated  in  was  eis.  Not  quite;  not 
quite.  ( Gar  en  to  Adam. )  En ,  Epsilon ,  Xu,  are  the 
Greek  letters  that  spell  it.  As  in,  not  eis;  by,  not 
dia,  through  ;  but  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive.  In  Alexander  Campbell’s  dis¬ 
cussion  with  McCullough,  Campbell  says  :  “  Every 
definition  of  the  word  en  can  be  resolved  into  the 
word  in ;  the  only  legitimate  signification  of  the 
Greek  word  en  is  in.”  And  that  is  the  word,  sure. 
I  will  suppose  that  the  brother  did  not  know 
that  it  was  not  eis ;  I  will  suppose  he  did  not 
know  that  it  was  en,  but  it  is  true,  nevertheless. 


i75 


mr.  carltox’s  tenth  speech. 

“  For  as  in  Adam  all  die,  so  in  Christ  shall  all  be 
made  alive.”  And  will  any  man  be  miserable  and 
wretched  and  wicked  in  Christ?  No,  sir!  For  as 
we  have  borne  the  image  of  the  earthly,  we  shall  also 
bear  the  image  of  the  heavenly.  For  as  in  Adam 
all  die,  so  the  same  shall  all  be  made  alive.  All, 
then,  will  be  raised  from  the  dead,  and  raised  in 
Christ,  and  raised  in  the  heavenly  image.  Yes, 
said  the  apostle  in  this  same  chapter :  “  So  also 
is  the  resurrection  of  the  dead.  It  is  sown  in 
corruption,  it  is  raised," — where  ?  In  endless  corrup¬ 
tion  ?  No ;  “  it  is  raised  in  glory.  It  is  sown  in 
weakness  ;  it  is  raised  in  power.  It  is  sown  in 
dishonor ;  it  is  raised  in  glory.”  Did  the  apostle 
say  any  were  raised  out  of  glory  ?  Read  the  en¬ 
tire  fifteenth  chapter,  containing  the  grand  revela¬ 
tion  by  the  apostle  on  the  subject  of  the  future  life. 
Has  he  intimated  that  there  is  any  resurrection  there 
that  is  not  in  Christ  ?  No  hint  of  any  thing  of  the 
kind ;  yet  the  brother  wants  you  to  understand  it  is 
only  the  Christian  that  is  raised  here.  How  does  he 
attempt  to  make  that  out  ?  He  says  they  rise  in 
their  own  orders.  How  many  orders  are  there? 
Christ,  the  first  fruits  ;  afterward,  they  that  are 
Christ's  at  his  coming.  You  say  that  is  only  two. 
What  is  the  other  one  ?  The  brother  infers,  because 
his  creed  places  him  under  the  necessity  of  inferring, 
that  there  is  another  band  or  order  out  of  Christ. 
The  aDostle  not  only  does  not  mention  them,  but 
leaves  no  room  for  them:  “  For  as  in  Adam  all  die, 
even  so  in  Christ  shall  all  be  made  alive.”  That  is 
enough  to  secure  it,  let  the  orders  be  what  they  may. 
But  the  brother  insists  upon  it,  every  man  in  his 
own  order.  How  many  orders  does  the  apostle  pre¬ 
sent  ?  Two;  Christ  and  those  that  are  his  at  his 
coming.  Does  he  mention  any  other  class — does  he 
imply  any  other  class  ?  No.  “  Then  cometh  the  end.” 


1 76 


THE  DESTINY  OF  MAN. 


The  end  of  what  ?  When  he  shall  have  delivered  up 
the  kingdom  to  God  the  Father,  when  he  shall  have 
put  down  all  rule  and  all  authority  and  power.  Where 
is  the  rule  of  your  devil,  then  ?  Then  cometh  the 
end  of  his  kingdom !  No;  the  end  of  his  reign.  The 
kingdom  does  not  end,  but  he  delivers  it  up  to  the 
Father,  and  having  done  that,  sees  the  ultimate  and 
final  condition.  Next,  after  having  subjected  all 
things  to  himself,  then  cometh  the  end  when  he  shall 
have  delivered  up  the  kingdom  to  the  Father,  and  he 
himself  become  subject  to  him  that  put  all  things 
under  him,  that  God  may  be  all  in  all.  This  is  the 
consummation  ;  this  is  the  completion ;  this  is  the 
finality  ;  this  is  the  ultimate.  Did  the  brother  labor 
to  show  that  some  would  be  subdued  so  unwillingly  ? 
No ;  the  same  terms  are  employed  as  are  used  in  re¬ 
gard  to  Jesus’  subjection  to  the  Father — one  just  as 
cordial  and  happifying  as  the  other.  And  thus, 
bringing  all  things  that  are  in  heaven  and  earth, 
all  reconciled  to  God,  all  conformed  to  Jesus,  all 
raised  in  him,  all  possessing  his  Spirit,  and  delivered 
by  him  to  the  Father,  and  God  becomes  all  in  all ; 
then  the  vision  of  the  revelator  is  realized  in  the 
Revelation  of  St.  John  v,  13,  when  he  was  in  the 
rapt,  spiritual,  glorious  vision  on  the  Isle  of  Pat- 
mos  ;  when  he  saw  the  Almighty  P"ather  sitting  on 
the  throne  with  the  book  of  the  destiny  of  the  world 
sealed  and  in  his  right  hand ;  when  he  saw  the  weep¬ 
ing  of  the  nations  of  the  earth  because  no  man  was 
found  in  heaven  or  on  earth,  or  under  the  earth 
that  was  able  to  open  the  book  ;  and  then  one  of 
the  elders  cried,  “  Weep  not ;  behold  the  Lion  of 
the  tribe  of  Judah,  the  root  of  David,  hath  prevailed 
to  open  the  book  and  loose  the  seven  seals  thereof.” 
And  when  Jesus  opens  the  seal  of  the  book  of  the 
destiny  of  the  world,  the  redeemed  rejoiced  and 
cried,  “  Thou  are  worthy,  for  thou  hast  redeemed  us 


MR.  MOORE’S  TENTH  SPEECH.  I  77 

out  of  every  kindred,  and  tongue,  and  people,  and 
nation.  The  angels  joined  in  acclamations  of  praise 
to  the  Redeemer  ;  and  “  every  creature  which  is  in 
heaven  and  on  the  earth,  and  under  the  earth,  and 
such  as  are  in  the  sea,  and  all  that  are  in  them 
heard  I  saying,  Blessing,  and  honor,  and  glory,  and 
power,  be  unto  him  that  sitteth  upon  the  throne, 
and  unto  the  Lamb  forever  and  ever.”  And  the 
elders  said  Amen,  and  here  we  say,  Amen,  glory  to 
God!  [  Z ini  e  exp  ired. 


[mr.  moore’s  tenth  speech.] 

Gentlemen  Moderators ,  and  Respected  Friends: 

He  introduced  an  argument,  based  on  Matthew  xxii, 
23-33.  I  will  not  read  it  all  now,  as  I  want  to  get 
at  the  gist  of  the  matter.  I  ask  you  to  consider  the 
facts.  There  were  the  Sadducees,  that  denied  the  doc¬ 
trine  of  the  resurrection  of  the  dead,  and  the  existence 
of  either  angel  or  spirit,  coming  to  Jesus  with  this 
question  :  There  was  a  woman  among  us  who,  accord¬ 
ing  to  law,  had  seven  brothers  as  husbands.  They 
supposed  the  relation  of  husband  would  continue  in 
the  next  world  as  in  this,  and  they  wished  to  know 
whose  wife  she  would  be  in  the  resurrection.  Jesus 
responded  in  this  language:  “Ye  do  err,  not  knowing 
the  Scriptures,  nor  the  power  of  God.  For  in  the  resur¬ 
rection,  they  neither  marry,  nor  are  given  in  mar¬ 
riage,  but  are  as  the  angels  of  God  in  heaven.”  Luke 
xx,  32-38.  You  will  notice  a  slight  difference  in  the 
reading  of  these  passages.  The  one  introduces  more 
than  the  other,  and  hence  the  limiting  words  that 
Luke  uses.  He  bases  his  argument  on  the  statement 
that  they  are  “as  the  angels,”  because  they  are  the 
children  of  the  resurrection.  But  who  are  they  that 


i;8 


THE  DESTINY  OF  MAN. 


are  called  “  the  children  of  the  resurrection  ?”  He 
says  those  that  are  “  accounted  worthy  to  obtain  that 
world,  and  the  resurrection  from  the  dead.”  These 
qualifying  words  are  not  employed  by  the  other  evan¬ 
gelists.  In  the  next  world  there  will  be  no  marriages 
or  marriage  relations  ;  and  those  that  are  worthy  to 
obtain  that  world,  shall  be  as  angels  of  God,  being  the 
children  of  the  resurrection.  We  have  now  the  entire 
matter  before  us.  But  there  is,  in  connection  with  this, 
another  fact,  to  which  I  ask  your  attention  briefly.  It 
is  this :  that  in  the  twelfth  chapter  of  Matthew,  there 
is  reference  made  to  the  sin  against  the  Holy  Spirit. 
(Mr.  Carlton  objected  to  this,  as  new  matter,  which  he 
had  no  right  to  introduce  in  the  closing  speech.  The 
point  was  submitted  to  the  moderators,  and  Mr.  Carl¬ 
ton’s  objection  sustained.) 

I  begin,  now,  where  he  began.  He  refers  to  “the 
tirade  of  abuse  ”  that  he  is  unwilling  to  notice.  I  was 
sorry  to  hear  Bro.  Carlton  us  that  phraseology ;  for  in 
the  remarks  I  made,  I  used  no  abuse.  Nor  did  it 
seem  to  me  as  a  “tirade.”  Inasmuch  as  he  has  seen 
fit  to  simply  pass  it  by  in  this  way,  my  reply  is  equally 
short.  I  do  not  conceive  that  I  have  been  guiltv 
of  a  tirade  of  abuse,  or  of  misrepresentation ;  and  I 
shall  surely  be  willing,  that  not  only  this  audience, 
but  the  readers  of  our  prospective  book,  if  it  shall 
be  the  privilege  of  the  people  to  read  it,  shall  decide 
whether  there  was  abuse  in  it. 

The  second  point  was  Luke  xvi,  in  regard  to  Laza¬ 
rus.  He  said  that,  inasmuch  as  I  would  have  it  up,  and 
it  was  a  dead  beat  with  me,  he  would  not  answer  it. 
Probably  it  as  safe  for  him  not  to  notice  it  at  all,  and 
I  prophesy  he  never  will  make  more  than  a  glancing 
reply  to  it.  Third,  God’s  purpose  not  defeated  by 
man’s  will.  *  I  think  I  stated  to  you,  that  when  God’s 
purpose  had  reference  to  human  action,  the  history 
of  the  case  was  that  it  was  always  conditional.  I 


MR.  MOORE’S  TENTH  SPEECH. 


179 


showed  you  that,  in  this  case,  it  had  reference  to  man’s 
action,  and  the  individual  defeated  God’s  will  by  his 
will.  I  showed  that  the  divine  will  was  indicated  in 
the  prohibitions  of  murder,  idolatry,  etc.  Yet  men 
commit  murder,  and  are  guilty  of  all  these  crimes.  This 
law  here  is  an  expression  of  the  divine  will  ;  and  this 
being  true,  the  divine  will  was  not  absolute  in  regard 
to  human  action,  but  contingent.  God  required  man 
to  do  that,  or  not  do  it,  as  the  case  may  be,  according 
to  the  nature  of  the  law,  and  yet  men  did  violate,  both 
positively  and  negatively,  the  divine  will  involved  in 
the  divine  requirements. 

In  the  fourth  place,  I  refer  to  a  matter  that  is  un¬ 
pleasant  to  me,  and  have  only  to  say,  that  I  am  sorry 
that  my  brother  has  used  language  that  I  never 
would  have  used,  in  regard  to  any  person,  in  a  public 
discussion,  much  less  toward  him.  I  quoted,  to  be 
sure,  some  passages  from  a  letter  received  from  him, 
I  believe,  in  October.  But  the  correspondence,  ex¬ 
tending  over  a  period  of  four  years,  was  never  a  “  pri¬ 
vate  correspondence,”  and  I  did  not  think  it  a  crime,  or 
breach  of  decorum,  to  read  in  the  discussion  an  ex¬ 
tract,  especially  on  the  subject  in  reference  to  which 
those  letters  were  written.  But  if  I  am  mistaken,  I 
will  abide  the  condemnation  of  this  community,  as 
well  as  the  readers  of  the  book ;  but  so  far  as  I  am 
concerned,  I  feel  that  I  have  not  trampled  on  the  prin¬ 
ciples  of  propriety  in  regard  to  private  communica¬ 
tions.  If  I  have,  I  confess  ignorance  in  the  premises. 
He  has  stated,  however,  that  “it  was  the  most  un- 
gentlemanly  conduct” — and  I  believe  he  used  the  word 
“  meanest,”  act — that  he  had  ever  known  any  oppo¬ 
nent  guilty  of  in  his  life.  He  is  welcome  to  that 
phraseology,  I  fear  it  betrayed  the  spirit  induced  by 
his  theory.  I  have  no  feeling  in  the  matter  ;  I  only 
regret  that  he  felt  as  he  did  feel.  I  do  not  regret 
having  read  it,  because  I  believe  I  did  right  in  reading 


i8o 


THE  DESTINY  OF  MAN. 


it.  He  states  that  it  is  his  sentiment,  and  hence,  I 
have  only  read  to  you  from  a  letter  in  a  continued  cor¬ 
respondence  of  a  long  period,  and  bearing  on  the  doc¬ 
trine  of  the  question,  and  not  a  private  matter.  All 
of  my  letters  to  him,  he  was  at  liberty  to  use,  and 
he  is  so  now.  He  may  read  one  and  all  of  them  here, 
and  every-where  else  if  he  will. 

John  v,  25.  My  explanation  of  this,  that  the  dead 
shall  hear  the  voice  of  the  Son  of  God,  and  they  that 
hear  shall  live,  is  answered  by  simply  assuming  that 
it  is  a  monstrosity,  it  is  such  a  wonderful  departure 
from  the  ages  !  That  may  be  possible  ;  that  maybe  the 
case.  Does  it  follow  that  it  is  wrong  ?  Is  it  not  some¬ 
times  the  case  that  one  is  right,  and  all  others  are 
wrong  ?  Would  it  not  have  been  better  to  take  it  up 
and  show  the  inconclusiveness  of  the  position  occu¬ 
pied,  without  appealing  to  commentators  ?  I  have 
read  commentators  who  took  the  same  view.  I  do 
not  know  whether  I  would  have  received  it  or  not, 
without  the  aid  of  commentators.  This  strikes  my 
mind  as  the  most  reasonable  and  consistent  view  of 
the  passage  that  any  man  can  give.  He  tells  them, 
in  view  of  the  miracles  that  had  been  wrought :  “Now 
you  see  this  wonderful  phenomenon  of  the  dead  com¬ 
ing  to  life  at  the  voice  of  God,  but  the  day  is  coming 
when  all  that  are  in  their  graves  shall  hear  his  voice, 
all  shall  come  forth ;  they  that  have  done  good  to  the 
resurrection  of  life,  and  they  that  have  done  evil  to 
the  resurrection  of  damnation  ;  ”  a  universal  resurrec¬ 
tion  of  mankind.  But  it  is,  “All  that  are  in  their 
graves.”  My  brother,  will  you  observe  that  there  were 
only  a  few  resurrected  in  that  day,  and  there  has  been 
no  period  from  that  time  to  this  in  which  all  of  any 
condition  were  resurrected  ?  Jesus  said  that  all  would 
be  raised.  He  refers  you  to  Cornelius,  as  an  instance 
of  resurrection  from  a  grave  of  sin.  He  says  there 
were  many  also  resurrected  to  damnation,  but  he  left 


MR.  MOORE’S  TENTH  SPEECH.  I  S  i 

us  with  that  word.  I  hoped  that  he  would  give  us 
the  name  of  some  one  that  was  resurrected  to  dam¬ 
nation,  but  he  has  not  furnished  us  with  it. 

We  have  now  gone  over,  as  far  as  I  observe,  all  the 
points,  except  the  review.  First,  the  attributes.  We 
have  answered  that,  by  showing  you,  from  the  attri¬ 
butes  themselves,  that  since  sin  exists  now,  and  has 
existed  for  a  period  of  six  thousand  years,  it  existed, 
first,  either  in  harmony  with  the  attributes,  or,  sec¬ 
ondly,  in  antagonism.  If  in  harmony  with  the  attri¬ 
butes,  then,  since  God  never  changes,  it  may  exist  end¬ 
lessly  in  harmony  with  his  attributes.  Secondly,  if  in 
antagonism,  they  exist  in  antagonism,  either  because 
God  can  not  avoid  it,  or  because  he  will  not  avoid  it. 
If  because  he  can  not  avoid  it,  since  he  is  infinite  in 
power  now,  there  never  will  be  a  time  when  he  can 
avoid  it.  If  it  is  because  he  will  not  help  it,  and  his 
will  does  not  change,  his  will  will  never  be  different. 
This  is  a  very  brief  and  succinct  statement  on  the 
topic  of  the  attributes. 

The  next  is,  the  purpose  of  God.  He  assumed  in 
this  case  that  the  purpose  of  God  was  absolute,  and 
that  the  holiness  and  happiness  of  men  hung  on  no 
conditions  whatever.  In  view  of  this,,  he  wanted  me 
to  show  that  there  were  conditions.  I  proceeded  at 
once  to  show,  from  i  Peter  i,  3-7,  that  the  “incorrupt¬ 
ible  inheritance,”  reserved  in  heaven,  was  for  the 
individual  “  kept  by  the  power  of  God  through  faith,” 
and  that  the  “abundant  entrance”  hung  upon  their 
doing  the  things  he  had  named  in  the  preceding  part, 
and  upon  their  continuing  to  the  end  ;  and  that  the 
laying  up  the  treasure  where  moth  or  rust  can  not 
corrupt,  and  where  thieves  can  not  break  through 
and  steal,  hung  on  the  individual’s  promptly  and  con¬ 
stantly  attempting  to  lay  it  up  there.  Hence,  the  des¬ 
tiny  of  the  individual  was  involved  in  his  securing  this 
unfading  and  incorruptible  inheritance  in  the  heavens. 


1 82  ‘  THE  DESTINY  OF  MAN. 

He  attempted  to  examine  a  few  of  those  passages  that 
I  had  quoted  and  called  his  attention  to,  and  pressed 
him  to  examine.  But  he  left  the  larger  portion.  We 
had  a  number  of  others,  and  invited  his  attention  to 
them  again,  but,  up  to  this  time,  they  stand  unan¬ 
swered,  and  without  any  attempt  to  answer  them.  I 
will  tell  you  more  than  that ;  until  the  day  of  final 
accounts  ;  until  you  are  all  called  to  stand  before  the 
judge  of  the  quick  and  dead,  to  answer  to  God  for  the 
deeds  done  in  the  body,  they  will  stand  unanswered. 

Next,  in  the  third  place,  that  the  purpose  of  God 
shall  be  accomplished  ;  by  which  he  means  to  assume 
that  it  will  be  accomplished  absolutely ;  that  it  is 
without  contingency.  I  have  shown  you  that  when 
the  purpose  of  God  relates  to  God’s  own  action,  then 
it  is  absolute,  but  when  it  relates  to  human  action,  it  is 
always  contingent ;  and  I  have  read  one  passage  and  re¬ 
ferred  to  numerous  passages  that  are  so  fresh  in  your 
memories  that  I  think  it  scarcely  worth  while  to  stop 
to  consider  them.  I  stated  this,  however,  that  God’s 
prohibitions  and  commandments  are  expressions  of 
his  will  or  purpose,  and  when,  in  these  prohibitions,  he 
forbids  covetousness,  murder,  idolatry,  etc.,  he  com¬ 
mands  that  men  shall  render  obedience,  love  God,  love 
his  neighbor — every  one  of  which  men  have  violated. 
Hence,  when  God’s  will  is  expressed  in  regard  to 
human  action,  history  demonstrates  that  his  will  is  not 
absolute,  but  conditional.  He  has  expressed  what  he 
desires  them  to  do,  and  leaves  it  to  their  agency  to 
determine  whether  it  will  be  done  or  not. 

The  fourth  point :  “  God’s  purposes  have  always  been 
done.”  The  purpose  of  God  shall  be  accomplished, 
was  the  argument.  I  confess,  between  the  third  and 
fourth,  I  see  no  material  difference.  In  answer  to 
this,  I  have  shown  you  just  now,  in  the  preceding  re¬ 
marks,  that  it  has  not  been  done  when  it  related  to 
man’s  action. 


MR.  MOORE’S  TENTH  SPEECH.  1 83 

Fifth,  the  paternity  of  God.  That  God  being  the 
creator  or  father,  as  he  assumes,  of  the  human  fam¬ 
ily,  hanging  on  the  fact  that  men  are  moral  beings, 
that  being  the  case,  they  are  the  children  of  God ; 
and  that,  as  a  father,  he  is  under  obligations  to  pro¬ 
vide  for  his  children.  I  have  shown  you  that  God 
has  made  provision  for  the  entire  race,  and  that,  as  a 
physician  who  has  secured  a  complete  remedy  for  a 
prevailing  disease  that  has  baffled  the  skill  of  all,  and 
put  it  into  the  hands  of  all,  with  directions  for  use, 
with  exhortations  and  entreaties  to  use  it,  God,  like 
this  physician,  has  put  into  the  hands  of  all  men  a 
divine  remedy  for  sin,  and  exhorted,  entreated,  and 
persuaded  them  to  use  it,  and  he  has  given  all  the 
means  of  using  what  he  has  provided  for  all  men. 
But  men  do  not  choose  to  use  it ;  and,  therefore,  they 
are  not  saved.  Suppose  a  father  provides  for  his 
family,  and  places  on  the  table  all  that  is  necessary 
for  the  children.  There  is  plenty — who  is  to  blame 
if  they  do  not  eat  ?  He  must  destroy  the  moral 
agency  and  freedom  of  the  mind  if  he  forces  them  to 
eat.  So  with  the  individual  who  refuses  to  take 
what  God  has  provided.  God  can  not  force  him  to 
accept  it,  and  leave  him  a  moral  being.  If  God’s  pa¬ 
ternity  must  save  a  man,  in  doing  so  it  destroys  man, 
and  makes  a  machine. 

That  all  men  were  made  to  glorify  God  is  the  sixth 
argument  ;  and  it  is  claimed  that  it  is  admitted. 
Suppose  that  all  men  are  created  to  glorify  God,  and 
enjoy  him  forever.  They  are  not  so  unconditionally. 
The  conditions  I  need  not  repeat.  It  hangs  on  that 
question  of  the  conditions.  He  made  men  to  glorify 
him  and  enjoy  him  forever,  conditionally  ;  and  then 
he  presents  the  conditions.  Some  men  use  them ; 
but  a  great  many  will  not  use  them. 

Seventh. — The  only  result  that  will  harmonize  with 
God’s  goodness  is  the  ultimate  holiness  and  happi- 


THE  DESTINY  OF  MAN. 


184 

ness  of  all  mankind.  I  have  shown,  and  it  must  not 
be  forgotten,  that  God  is  not  only  a  Father  or  Crea¬ 
tor,  but  he  is,  at  the  same  time,  Governor,  and  hence 
he  must  require  the  execution  of  penalties.  He 
must  demand  obedience  to  laws,  and  leave  his  sub¬ 
jects  with  the  moral  powers  that  he  has  given  them, 
and  when  they  persistently  refuse  the  use  of  the 
moral  powers  they  have,  in  becoming  good  citizens, 
they  must  receive  the  penalty,  and  bear  it. 

His  eighth  point  is  the  signification  of  baptism. 
As  I  stated  before  :  if  you  have  acumen  enough  to 
see  the  exact  force  of  this,  you  have  been  able  to t see 
more  than  I  have.  He  assumes  that  the  seventh 
verse  in  Romans  means  literal  death.  I  have  noticed 
it,  and  shown  that  it  could  mean  no  such  thing,  but 
had  direct  reference  to  the  individual’s  sins,  and  that 
the  apostle  was  talking  to  living  men,  and  not  dead 
men,  and  that  the  application  was,  that  when  the  in¬ 
dividual  crucified  the  old  man,  and  put  on  the  new, 
he  should  cultivate  holiness,  and  walk  uprightly  be¬ 
fore  God,  and  that  the  only  life  which  it  was  a  type 
of  at  all  was  the  life  which  Christ  Jesus  is  leading  in 
the  heavens  ;  that  we  obtained  it  after  having  done 
the  will  of  God  ;  for  in  Hebrews  he  says,  “  I  came 
to  do  thy  will and  again,  “  Thy  will  be  done,”  when 
he  was  about  to  be  crucified.  In  Romans  v,  19,  he 
made  what  I  conceive  to  be  a  misrepresentation  of 
Adam  Clarke,  although  I  do  n’t  think  he  intended  to 
do  so  :  “  Thus  we  find  that  the  salvation  from  sin 
here  is  as  extensive  and  complete  as  the  con¬ 
demnation  of  sin.  Death  is  conquered,  hell  disap¬ 
pointed,  the  devil  confounded,  and  sin  totally  de¬ 
stroyed.  Here  is  glory  to  him  that  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood,”  etc.  Now, 
it  was  not  that  Adam  Clarke  had  here  reached  the 
conclusion  that  all  men  would  be  ultimately  holy  and 
happy,  but  he  was  opposing  the  old  Augustinian  the- 


185 


MR.  MOORE’S  TENTH  SPEECH. 

orv  of  a  special  atonement.  He  had  reached  the 
conclusion  that  there  was  an  atonement  made  for  all, 
and  that  all  might  be  saved,  and,  consequently,  there 
was  a  way  open  to  the  enjoyment  of  the  everlasting 
blessedness  of  heaven.  Turn  to  his  comment  on  the 
concluding  part  of  the  15  th  verse  : 

“  Hath  abounded  unto  many.” — That  is,  Christ  Jesus 
died  for  every  man  ;  salvation  is  free  for  all ;  saving 
grace  is  tendered  to  every  soul ;  and  a  measure  of  the 
divine  light  is  actually  communicated  to  every  heart. 
And  as  the  grace  is  offered,  so  it  may  be  received  ; 
and  hence  the  apostle  says,  verse  17:  “  They  which 
received  abundance  of  grace,  and  of  the  gift  of  right¬ 
eousness,  shall  reign  in  life  by  Christ  Jesus.”  By 
receiving  is  undoubtedly  meant,  not  only  the  act  of 
receiving,  but  retaining  and  improving  the  grace 
which  they  receive ;  and  as  all  may  receive,  so  all 
may  improve  and  retain  the  grace  they  do  receive  ; 
and  consequently  all  may  be  eternally  saved.  But 
of  multitudes  Christ  still  may  say:  “They  will  not 
come  unto  me,  that  they  might  have  life.” 

You  will  observe  that  he  most  palpably  garbled 
this  man  in  his  quotation,  and  showed  only  a  part  of 
the  truth,  as  I  submitted  this  morning. 

I  return  to  the  subject  of  the  transgression  of  man, 
and  the  provision  made  for  it.  The  second  part  of 
the  verse  relates  alone  to  the  gain  secured  by  the 
second  Adam ;  that  we  are  agents,  represented  by 
Adam.  The  rebel  States  were  represented  by  their 
leaders,  and  their  infants  suffered  by  the  acts  of  the 
leaders.  We  enjoy  the  salvation  by  accepting  the 
oner  on  the  conditions  upon  which  the  Redeemer 
otters  it,  and  hence  it  is  “by  the  gift  of  righteousness” 
that  we  are  to  gain  a  glorious  crown  in  heaven. 

The  final  resurrection. — “  En  ”  and  “  eis.”  Origi¬ 
nally  these  were  the  same.  My  brother  will  find  that 
clearly  stated  in  Anthon’s  Greek  Grammar.  I  hold 
16 


1 86  THE  DESTINY  OF  MAN. 

here  Dr.  Mac  Knight  on  the  Epistles.  He  gives  a  large 
list  of  the  Greek  prepositions,  en ,  eis,  etc.  Any  gen¬ 
tleman  can  have  the  book  to  examine  at  his  leisure. 
What  I  have  before  stated  is  true.  The  relation  of 
agency  is  here  involved.  That  being  the  case,  the 
preposition  should  be  “  by.” 

The  last,  and  final,  is  the  concluding  portion  of  the 
twenty-eighth  verse  of  i  Corinthians  xv,  “that  God 
may  be  all  in  all.”  We  frequently  use  that  phraseology 
ourselves  ;  not  that  the  thing  we  speak  of  is  in  every 
thing.  It  is  the  intention  here  merely  to  say  that 
God  is  supreme,  that  he  has  conquered  all  his  foes. 
This  is  accomplished  through  Jesus  Christ,  and  when 
he  has  done  this  God  will  again  reach  the  point  in 
which  his  government  and  power  will  be  undisputed 
in  the  universe.  And  yet,  it  by  no  means  follows  that 
those  who  die  in  willful  disobedience  to  the  Gospel 
will  be  ultimately  holy  and  happy. 

I  have  examined  every  point  that  has  been  intro¬ 
duced,  except  the  glowing  and  eloquent  conclusion 
by  the  quotation  from  Revelations,  touching  the  un¬ 
sealing  of  the  book  by  the  Lion  of  the  tribe  of  Judah. 
He  refers  this  to  the  immortal  state.  Is  he  not 
aware  that  in  connection  with  the  same  scene,  in  the 
nineteenth  and  twentieth  chapters,  we  have  the  awful 
scene  of  the  doom  of  the  wicked  :  their  assignment  to 
the  lake  of  fire  and  brimstone,  which  is  the  second 
death  ?  It  would  have  spoiled  his  rhetorical  flight  if 
he  had  noticed  this  as  well.  I  thank  you  for  your 
kindness.  [Time  expired. 

Closed  with  the  benediction. 


SECOND  PROPOSITION. 


Do  the  Holy  Scriptures  teach  that  any  of  the  human  family  will 
suffer  endless  punishment  f 


Eld.  W.  D.  MOORE  Affirms. 
Rev.  S.  P.  CARLTON  Denies. 


Thursday,  April  38th,  lS'J'O, 


THIRD  DAY. 

Thursday,  April  28,  9  d clock  A.  M. 

Meeting  opened  by  prayer. 

It  was  stated  by  one  of  the  moderators  that  the 
discussion  on  the  first  proposition  ended  last  even¬ 
ing,  and  that  the  discussion  for  the  next  two  days 
was  to  be  on  the  following  proposition  :  “  Do  the 

Holy  Scriptures  teach  that  any  of  the  Hu¬ 
man  Family  will  Suffer  Endless  Punishment  ?” 
Bro.  Moore  affirms,  and  Bro.  Carlton  denies.  Each 
speech  to  be  one-half  hour  in  length,  and  the  dis¬ 
cussion  continuing  three  hours  in  the  morning  and 
two  in  the  afternoon. 

[  mr.  moore’s  first  speech.  ] 

Gentlemen  Moderators ,  and  Respected  Auditors  : 

It  is  needless  to  repeat  the  proposition  so  soon 
after  its  having  been  read.  I  have  no  prelude  or  ex¬ 
ordium  prepared  as  a  preface  to  what  I  propose  to 
say.  I  have  not  time  to  consume  in  this  way,  had 
I  it  prepared.  The  importance  of  the  proposition  will 
not  fail  to  be  apprehended  by  every  individual  upon 
its  reading.  It  has  direct  reference,  as  you  perceive 
at  once,  to  what  mankind  ought  to  be  more  inter¬ 
ested  about  than  any  other  subject  within  the  circle 
of  human  thought.  The  ultimate  destiny  or  final 
condition,  what  is  to  become  of  a  portion  of  our 
race  ?  It  is  first  necessary  that  we  may  compre¬ 
hend  precisely  what  we  are  expected  to  do  as  affirm¬ 
ed) 


190  THE  DESTINY  OF  MAN. 

ant,  and  that  it  may  be  seen  precisely  what  is  to  be 
responded  to,  what  arguments  bear  upon  the  question, 
and  what  do  not,  to  get  a  clear  and  definite  under¬ 
standing  of  the  terms  of  the  proposition.  In  making 
this  statement  I  am  not  presuming  on  the  ignorance 
of  the  people  at  all,  for  they  are  sufficiently  intelli¬ 
gent  to  understand  this,  provided  they  would  take  the 
pains  to  analyze,  and  bring  out,  and  fix  in  their  own 
minds  the  things  contained  in  the  proposition.  But 
all  might  not  have  this  caution,  and  hence  I  will 
now  notice  the  phrases  of  which  this  proposition  is 
composed.  The  first  one  of  the  leading,  important 
phrases  is,  “The  Holy  Scriptures.”  It  will  be  seen 
that  the  Holy  Scriptures  is  to  be  the  only  ad¬ 
missible  witness  in  the  case ;  whatever  else  may 
be  introduced  can  only,  as  before  remarked  on 
the  former  proposition,  be  used  as  corroborative 
or  incidental  evidence,  and  shall  be  accepted  and 
acceptable  only  as  it  harmonizes  with  what  the  lead¬ 
ing  witness  testifies  in  the  premises.  The  question, 
then,  is,  What  does  the  Bible  say?  Not  what  we  may 
prove  by  the  Bible,  but,  What  is  the  clear  and  ex¬ 
plicit  teaching  of  the  Scriptures  ?  This  leads  me  to 
repeat  that  one  of  the  most  common  rules  of  inter¬ 
pretation,  never  to  be  overlooked,  is  that,  in  order  to 
understand  any  passage  of  the  Scripture,  it  is  neces¬ 
sary  not  only  to  understand  it  in  its  terms,  but  also 
to  understand  it  in  its  contextual  signification.  We 
are  to  determine  whether  the  words  of  it  are  to  be 
taken  literally  or  otherwise  from  its  context ;  whether 
the  language  is  direct  or  indirect.  It  will  not  be  for¬ 
gotten  that  we  have  these  two  classes  of  evidence, 
the  direct  testimony  and  the  indirect.  The  indirect 
sometimes  has  as  much  force  as  the  direct.  Neither 
of  them  can  with  propriety  be  set  aside  without  good 
and  substantial  reasons.  I  exclude  from  my  affirma¬ 
tion,  as  you  will  see  by  another  phrase,  all  our  race 


MR.  MOORE’S  FIRST  SPEECH.  191 

except  a  class.  The  intimation  is  from  the  reading 
of  the  proposition,  that  I  do  not  propose  an  affirm¬ 
ation  of  endless  punishment  of  the  whole  race.  It 
is  simply  to  read  in  the  declarative  instead  of  the 
interrogatory.  “The  Holy  Scriptures  teach  that 
some  of  the  human  family  will  suffer  endless  pun¬ 
ishment.”  This  is  substantially  its  reading.  Now 
the  question  is,  What  part?  What  “some”  is  it? 
Who  are  those  that  I  propose  to  affirm  shall  suffer 
endless  punishment  ?  I  mean  to  say  that  I  include 
in  the  class  those  embraced  in  the  proposition  of  my 
brother,  “  Those  who  die  in  willful  disobedience  to 
the  Gospel  of  Jesus  Christ.  ”  And  it  will  be  to  me 
a  matter  of  indifference,  and  I  shall  certainly  have 
no  time  to  give  attention  to  any  thing  that  may  be 
introduced  bearing  upon  any  other  part  of  our  race, 
except  the  part  indicated  by  the  phrase,  “  Those  that 
die  in  willful  disobedience  to  the  Gospel  of  Jesus 
Christ.  ”  In  the  first  place,  I  affirm  their  endless 
punishment.  I  may  remark,  in  addition,  by  way  still 
further  of  definition,  that  it  is  the  individual  who 
willfully,  with  ample  opportunity  to  know,  and  re¬ 
fuses  to  examine,  or  having  examined  refuses  to  sub¬ 
mit  to  the  plain,  clear,  and  explicit  requirements  of 
the  word  of  God,  and  indulges  in  the  gratification 
of  his  lower  passions  and  animal  nature  ;  in  drunk¬ 
enness,  in  the  gratification  of  the  lusts,  appetites, 
and  desires  of  the  flesh,  that  rushes  off  in  corruption 
until  he  is  sunk  into  its  lowest  depths,  and  dies  with¬ 
out  repentance  or  reformation.  I  trust  these  ob¬ 
servations  will  be  sufficient,  as  far  as  the  class  is 
concerned.  Hoping  that  you  are  now  prepared  to 
understand  the  nature  of  the  proposition  so  far,  we 
come  to  the  last  phrase,  “  Endless  punishment.” 
This  it  is  scarcely  necessary  to  define.  Punishment 
without  end,  continual  or  perpetual  punishment,  will 
be  the  doom  of  such  individuals.  I  must  say  that 


192 


THE  DESTINY  OF  MAN. 


the  subject  can  not  admit  of  an  appeal  to  the  pas¬ 
sions,  the  mere  animal  of  our  nature  ;  it  is  of  too 
momentous  a  character  to  admit  of  trifling,  any 
sarcasm,  or  any  thing  that  would  divert  the  calm, 
cool,  and  reflecting  mind  to  come  to  its  conclusions 
by  the  clearest  and  most  palpable  mode  of  reason¬ 
ing.  It  demands  to  be  treated  in  a  dignified 
and  solemn  manner.  No  man  should  judge  in  this 
matter,  or  in  the  investigation  of  any  religious 
principle,  by  his  prejudices,  by  his  prepossessions, 
but  by  his  enlightened  judgment  and  the  word 
of  God.  He  should  know  that  if  a  proposition 
be  true,  it  is  of  the  utmost  importance  that  he 
should  understand  it,  so  that  the  motive  force  of 
the  doctrine,  whatever  that  motive  force  might  be, 
would  be  added  to  all  the  other  motives  to  obe¬ 
dience,  and  which  influences  each  to  tarry  not 
in  the  barren  mountains  of  sin,  but  to  follow  on 
and  embrace  at  once  the  golden  opportunities  that 
heaven  affords,  submitting  to  the  authority  of  Jesus 
Christ,  and  engaging  in  his  service,  persevering  to 
the  end,  and  reaping  the  reward  of  eternal  life. 

My  first  argument  I  base  on  the  following  Script¬ 
ures.  John  iii,  i_8  :  “He  that  believeth  on  him  is 
not  condemned  :  but  he  that  believeth  not  is  con¬ 
demned  already,  because  he  hath  not  believed  in  the 
name  of  the  only  begotten  Son  of  God.”  Mark  xvi, 
16:  “  He  that  believeth  and  is  baptized  shall  be  saved  ; 
but  he  that  believeth  not  shall  be  damned.”  John  iii, 
36:  “He  that  believeth  on  the  Son  hath  everlasting 
life  :  and  he  that  believeth  not  the  Son  shall  not  see 
life  ;  but  the  wrath  of  God  abideth  on  him.”  He¬ 
brews  xi,  6 :  “  But  without  faith  it  is  impossible  to 
please  him :  for  he  that  cometh  to  God  must  believe 
that  he  is,  and  that  he  is  a  rewarder  of  them  that 
diligently  seek  him.” 

First,  the  class  spoken  of  in  these  passages  are  con- 


MR.  MOORE’S  FIRST  SPEECH.  I93 

demned  now.  Second,  they  shall  be  indefinitely  and 
unconditionally.  Third,  they  shall  not  enjoy  life  or 
union  with  God — for  the  word  life  means  union  with 
God.  You  will  not  forget  the  emphasis  of  Bro.  Carl¬ 
ton,  when  this  “shall  be”  occurred  in  the  promise 
made  to  Abraham,  “  In  thy  seed  shall  all  the  families 
of  the  earth  be  blest.”  He  bases  one  of  his  argu¬ 
ments  for  the  ultimate  holiness  and  happiness  of  all, 
upon  this  positive  expression  “  shall  be,”  and  insisted 
that  it  was  positive,  absolute ;  and  unless  he  shall  be 
able  to  show  good  reason  why  this  same  phrase  in 
this  place  is  limited  on  account  of  its  association,  it 
will  be  against  him.  I  may  insist,  that  it  is  equally 
absolute  here  as  there:  “Shall  be  damned.”  Now, 
what  shall  it  be  ?  Conditional,  contingent,  depending 
on  circumstances,  or  shall  it,  like  that,  be  absolute? 
Fourth,  God’s  wrath  shall  abide,  or  continue,  without 
limit.  Fifth,  they  have  not  the  power  to  please  God, 
for  “  without  faith  it  is  impossible  to  please  him.” 
All  these  are  true  of  the  willfully  disobedient ;  at  the 
instant  death  separates  them  from  this  probationary 
state,  they  pass  beyond  the  line  between  the  tempo¬ 
rary,  and  the  eternal,  condemned  under  God’s  wrath, 
with  no  power  to  please  God.  From  these  facts  I  am 
driven  to  the  conclusion  that,  since  they  have  passed 
into  the  endless  or  unchangeable  state,  from  the  tem¬ 
porary  to  the  eternal,  in  such  condition  as  now  named, 
they  must  suffer  endless  punishment,  being  in  the 
changeless  state.  Now  I  admit,  and  call  your  attention 
to  the  fact,  that  this  argument  is  not  claimed  as  direct 
testimony,  but  indirect ;  notwithstanding,  it  is  of  such 
importance  as  to  demand  a  careful  consideration  and 
answer. 

My  second  argument  is  based  on  i  Peter  iv,  17:  “For 
the  time  is  come  that  judgment  must  begin  at  the  house 
of  God  :  and  if  it  first  begin  at  us,  what  shall  the  end 
be  of  them  that  obey  not  the  gospel  of  God  ?”  This  is 
17 


194 


THE  DESTINY  OF  MAN. 


answered  by  Paul,  2  Thessalonians  i,  6-10:  “  Seeing 
it  is  a  righteous  thing  with  God  to  recompense  tribu¬ 
lation  to  them  that  trouble  you  ;  and  to  you  who  are 
troubled,  rest  with  us,  when  the  Lord  Jesus  shall  be 
revealed  from  heaven  with  his  mighty  angels,  in  flam¬ 
ing  fire  taking  vengeance  on  them  that  know  not  God, 
and  that  obey  not  the  gospel  of  our  Lord  Jesus  Christ : 
who  shall  be  punished  with  everlasting  destruction 
from  the  presence  of  the  Lord,  and  from  the  glory  of 
his  power  ;  when  he  shall  come  to  be  glorified  in  his 
saints,  and  to  be  admired  in  all  them  that  believe  (be¬ 
cause  our  testimony  among  you  was  believed)  Jn  that 
day.”  I  want  to  remark  of  this  word  “  end.”  It  is 
from  the  Greek  word  “  telos ,”  which  means  generally 
“  ultimate,  final,  the  last.”  That  being  true,  we  have 
the  question  asked  by  Peter,  what  is  the  end,  or  ulti¬ 
mate,  or  final  condition  of  those  that  do  not  obey  the 
Lord  Jesus  Christ? 

Here  is  the  direct  answer  to  the  question  of  Peter, 
“  What  shall  be  the  end,  the  ultimate,  of  those  that 
obey  not  the  Gospel?”  Paul  says,  “  Everlasting  des¬ 
truction.”  When  shall  that  occur  ?  He  says,  “  When 
he  shall  come  to  be  glorified  in  the  saints,  and  to  be 
admired  of  all  them  that  believe  in  that  day” — in  the 
day  of  his  coming,  and  of  the  universal  admiration  and 
glory  of  his  saints. 

The  next  passage  is  Romans  vi,  20-22  :  “  For  when 
ye  were  the  servants  of  sin,  ye  were  free  from  right¬ 
eousness.  What  fruit  had  ye  then  in  those  things 
whereof  ye  are  now  ashamed  ?  for  the  end  of  those 
things  is  death.  But  now,  being  made  free  from  sin, 
and  become  servants  to  God,  ye  have  your  fruit  unto 
holiness,  and  the  end  everlasting  life.”  That  word  death 
means  cutting  off,  cutting  loose  from  God  the  foun¬ 
tain  of  life.  The  everlasting  life,  and  the  everlasting 
death,  are  placed  in  antithesi’s,  of  which  I  shall  speak 
hereafter.  But  the  point  here  is  that  it  is  the  end  of 


MR.  MOORE  S  FIRST  SPEECH. 


*95 


sin,  the  ultimate,  and  final  condition.  Hebrews  vi,  7,  8  : 
“  For  the  earth  which  drinketh  in  the  rain  that  cometh 
oft  upon  it,  and  bringeth  forth  herbs  meet  for  them 
by  whom  it  is  dressed,  receiveth  blessing  from  God  : 
but  that  which  beareth  thorns  and  briers  is  rejected, 
and  is  nigh  unto  cursing  ;  whose  end  is  to  be  burned.” 
Whose  end  or  ultimate  state  is  to  be  burned.  The 
end,  telos,  of  a  thing  is  final,  and  the  ultimate,  or 
finality  of  the  class  named,  is  death,  everlasting  de¬ 
struction  from  the  presence  of  the  Lord.  Their  ulti¬ 
mate  state  is  destruction,  endless  punishment.  The 
use  of  the  word  telos,  you  may  find  amply  sustained 
by  an  examination  of  any  good  concordance.  The 
definition  of  telos  by  Donnegan,  Liddell  &  Scott,  and 
Macknight,  may  be  seen  to  harmonize  with  the  state¬ 
ments  I  have  made. 

My  third  argument,  as  I  desire  to  get  them  in  closely 
together,  is  from  Hebrews  vi,  4-6:  “  For  it  is  impos¬ 
sible  for  those  who  were  once  enlightened,  and  have 
tasted  of  the  heavenly  gift,  and  were  made  partakers 
of  the  Holy  Ghost,  and  have  tasted  the  good  word 
of  God,  and  the  powers  of  the  world  to  come,  if  they 
shall  fall  away,  to  renew  them  again  unto  repentance; 
seeing  they  crucify  to  themselves  the  Son  of  God 
afresh,  and  put  him  to  an  open  shame.” 

The  apostate  here  is  clearly  marked  out,  and  it  is  af¬ 
firmed  of  him  that  the  perfect  apostate  is  in  a  condi¬ 
tion  in  which  it  is  impossible  to  renew  him  to  repent¬ 
ance.  I  read  Mark  iii,  29,  to  harmonize  with  this  : 
“  But  he  that  shall  blaspheme  against  the  Holy  Ghost 
hath  never  forgiveness,  but  is  in  danger  of  eternal 
damnation.”  “  He  hath  never  forgiveness.”  Also, 
Matt,  xii,  31,  32:  “Wherefore  I  say  unto  you,  All 
manner  of  sin  and  blasphemy  shall  be  forgiven  unto 
men  :  but  the  blasphemy  against  the  Holy  Ghost 
shall  not  be  forgiven  unto  men.  And  whosoever 
speaketh  a  word  against  the  Son  of  man,  it  shall  be 


196 


rHE  DESTINY  OF  MAN. 


forgiven  him :  but  whosoever  speaketh  against  the 
Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in 
this  world,  neither  in  the  world  to  come.”  You  will 
remember  the  definition  the  brother  gave  to  “  this 
world  ”  and  “  that  world,”  when  he  reviewed  the 
twenty-»second  chapter  of  Matthew  last  night.  “  This 
world,”  when  speaking  of  the  resurrection  of  the  wo¬ 
man  which  had  seven  husbands,  meant  this  state  of 
existence ;  “  that  world  ”  meant,  in  his  parlance,  the 
next  state,  the  resurrection  state.  There  is  as  good 
reason  that  it  means  this  state  and  that  state  here,  as 
in  Matt.  xxii.  We  then  have  the  language,  They  never 
have  forgiveness  in  this  •  state  of  existence  or  that 
state  of  existence.  Paul  says  that  it  is  impossible  to 
renew  them  to  repentance.  11  Peter  ii,  12-14:  “But 
these,  as  natural  brute  beasts  made  to  be  taken  and 
destroyed,  speak  evil  of  the  things  that  they  under¬ 
stand  not  ;  and  shall  utterly  perish  in  their  own  cor¬ 
ruption  ;  and  shall  receive  the  reward  of  unrighteous¬ 
ness,  as  they  that  count  it  pleasure  to  riot  in  the  day¬ 
time.  Spots  they  are  and  blemishes,  sporting  them¬ 
selves  with  their  own  deceivings  while  they  feast  with 
you  ;  having  eyes  full  of  adultery,  and  that  can  not 
cease  from  sin  ;  beguiling  unstable  souls  :  an  heart  they 
have  exercised  with  covetous  practices,  cursed  chil¬ 
dren.”  Here  we  have  the  statement  that  they  can  not 
cease  from  sin,  and  that  they  are  cursed  children,  and 
that  they  shall  utterly  perish  in  their  own  corruption. 
Then,  the  class  of  whom  we  are  speaking  “  can  not 
cease  from  sin,”  they  are  “  cursed  children,”  “  wells 
without  water,  clouds  driven  by  the  tempest,”  “  it  is 
impossible  to  renew  them  to  repentance  ;”  they  shall 
utterly  perish  in  their  own  corruption.  They  have 
never  forgiveness  in.  this  world  or  in  that.  If  this 
does  not  establish  indirectly  the  endlessness  of  their 
punishment,  I  confess  I  am  not  prepared  to  under¬ 
stand  what  words  would  establish  it,  unless  it  can 


197 


MR.  MOORE’S  FIRST  SPEECH. 

be  shown  that  men,  impenitent,  sinful,  corrupt,  and 
degraded,  without  being  pardoned  or  relieved  from 
their  sins,  can  be  ultimately  holy  and  happy.  We  are 
taught  that  it  is  impossible  to  renew  to  repentance 
the  class  spoken  of.  I  call  your  attention,  and  the 
attention  of  my  brother,  to  these  Scriptures,  and  in¬ 
vite  a  candid  examination  of  them. 

Argument  fourth  is  based  on  antithesis.  The  law 
of  antithesis  needs  now  to  be  stated.  I  have  not  now 
the  book  that  I  wish  to  read  from,  Crabb' s  Synonyms , 
but  shall  have  hereafter.  Antithesis  is  a  Greek  word 
composed  of  two  words,  anti  and  themi ,  and  means 
opposition.  See  Donnegan  s  Lexicon ,  also  Liddell  & 
Scott.  It  is  synonymous  with  “  contrast.”  Contrast 
is  derived  from  contra  and  sto,  and  means  to  stand 
against.  Comparison  is  from  the  word  comparo ,  put¬ 
ting  together  equal  things — the  things  compared  must 
be  alike  in  quality  but  different  in  degree.  Contrast, 
things  taken  in  the  same  degree  but  opposite  in  qual¬ 
ity.  They  are  taken  in  the  same  degree  and  to  the 
same  extent,  but  opposite  in  quality.  See  Crabb' s 
Synonyms ,  page  135  ;  also,  Campbell  and  Skinners 
Debate ,  page  195,  as  quoted  by  Elder  Hobbs  in  a  de¬ 
bate  with  Mr.  King,  at  Des  Moines,  Iowa  ;  page  128. 
Mr.  Campbell  said  the  words  on  both  sides  of  the  an¬ 
tithesis  are  taken  in  the  same  extent  of  meaning.  To 
this,  Mr.  Skinner  replied  :  “  I  have  never  denied  the 
law  of  antithesis.”  I  hope  you  may  not  forget  that 
words  antithesized  are  equal  in  extent  but  opposite  in 
quality.  You  will  see  that  punishment  for  sins  is  op¬ 
posite  in  quality  to  happiness.  If  they  are  antithe¬ 
sized,  they  are  to  be  taken  in  the  same  extent  ;  that  is, 
if  the  happiness  is  endless,  the  punishment  must  be 
endless.  With  this  law,  thus  stated,  let  us  refer  to  the 
following  Scriptures,  Dan.  xii,  2,3:“  And  many  of  them 
that  sleep  in  the  dust  of  the  earth  shall  awake,  some*  to 
everlasting  life,  and  some  to  shame  and  everlasting  con- 


198 


THE  DESTINY  OF  MAN. 


tempt.  And  they  that  be  wise  shall  shine  as  the  bright¬ 
ness  of  the  firmament  ;  and  they  that  turn  many  to 
righteousness,  as  the  stars  forever  and  ever.”  Now, 
we  have  here,  to  be  sure,  the  word  “many,”  which,  it 
may  be  insisted,  is  one  of  the  pronomial  adjectives, 
and  indefinite  in  idea  ;  but  Dr.  Clarke,  to  whom  my 
brother  likes  to  refer,  also  Dr.  Macknight,  makes  “  the 
many  ”  mean,  or  include,  the  race,  the  many  taken  to¬ 
gether.  All  that  sleep  in  the  dust  of  the  earth  shall 
awake.  Some  of  these  that  sleep  shall  awake  to  ever¬ 
lasting  life.  You  will  remark  here  that  life  is  the  con¬ 
trast  or  antithesis  of  contempt.  Everlasting  life  is  the 
antithesis  of  everlasting  contempt.  Everlasting  com¬ 
municates  the  idea  of  duration,  since  they  are  alike  in 
extent  and  differ  in  quality.  If  everlasting  life  means 
endless  life,  then  everlasting  contempt  must  mean  end¬ 
less  contempt.  [Time  expired. 


[mr.  carlton’s  first  speech.] 

Gentlemen  Moderators ,  Ladies  and  Gentlemen : 

It  has  already  been  remarked  that  we  enter  this 
morning  upon  a  discussion  of  a  different  proposition. 
Bro.  Moore  now  affirms,  while  it  becomes  my  duty  to 
follow  him  ;  and  I  intend  to  speak  at  length  in  regard 
to  the  subject  matter  now  involved  in  the  controversy, 
in  order  to  approach  this  investigation  with  candor 
and  sincerity, — for  I  have  perfectly  considered  these 
things  ;  and,  in  addition  to  this,  I  would  remark,  that 
the  brother  stated  in  the  former  part  of  the  discussion 
that  the  doctrine  ought  to  be  so  clearly  stated,  and  set 
forth  in  such  a  light,  as  to  place  it  beyond  all  question. 
Let  this  be  borne  in  mind,  then,  in  regard  to  this  doc¬ 
trine  of  the  endless  suffering  of  some  of  the  human 
race. 


mr.  carlton’s  first  speech.  199 

We  shall  have  occasion  to  call  your  attention  to 
this  point,  from  time  to  time.  Is  the  doctrine  of  the 
endless  punishment  of  any  of  our  race  taught  in  the 
Holy  Scriptures  ?  If  such  a  doctrine  as  this  is  taught 
there,  really,  it  ought  to  be  presented  so  clearly  and 
so  plainly  that  none  could  question  it.  If  the  great  God 
of  the  universe,  in  establishing  his  government  over 
our  race,  affixed  a  penalty  so  terrible,  so  tremendous, 
to  his  law,  that  penalty  should  have  been  revealed,  not 
only  in  his  word,  so  plainly  that  “  he  who  runs  may 
read,”  but  should  have  been  written  on  all  his  works. 
Every  spear  of  grass,  every  leaf  in  the  forest,  and  every 
flower  that  opens  its  lovely  petals  to  the  light,  and 
exhales  its  odorous  effluvia  to  regale  the  senses,  should 
shine  forth  and  bear  on  every  breeze  the  terrible  sen¬ 
tence  of  the  divine  law:  “Endless  agony  is  the  pen¬ 
alty  of  human  transgression.” 

But  is  it  so  ?  No.  It  ought  to  be  written  in  letters 
of  fire  in  the  very  firmament,  in  every  language  and 
tongue  that  is  spoken  by  the  inhabitants  of  the  earth, 
that  all  might  read,  and  none  could  fail  to  under¬ 
stand  that  inevitable  and  inextricable  difficulty  and 
calamity  in  which  man  has  been  involved,  in  conse¬ 
quence  of  transgression.  But  what  is  the  fact  in  the 
case  ?  Instead  of  that,  we  find  it  nowhere  written. 
I  deny,  at  the  very  outset,  that  God  Almighty  has  ever 
revealed  it  anywhere,  in  any  of  his  works,  or  any  of 
his  revelations.  This  congregation  had  the  right  to 
demand  of  a  person  occupying  the  position  of  my 
brother  opposite,  that  he  should  bring  you  clear  and  pos¬ 
itive  testimony  of  the  Scriptures,  showing  that  God  had, 
in  an  unmistakable,  unambiguous  language,  attached 
this  penalty  to  the  law.  But  in  this  argument,  and  all 
his  arguments,  he  has  introduced  not  a  single  one 
direct,  but  as  inferences.  ■ 

Has  God  left  the  inhabitants  of  the  earth  to  guess 
out,  to  spell  out,  or  infer  what  the  penalty  of  the  di- 


200 


THE  DESTINY  OF  MAN. 


vine  law  is  ?  I  do  not  believe  that.  Then,  let  ns  look 
at  the  testimony  that  is  introduced,  and  examine  its 
character  in  regard  to  establishing  the  proposition  now 
under  consideration.  First,  John  iii,  36  :  “  He  that 
believeth  on  the  Son  hath  everlasting  life  ;  and  he 
that  believeth  not  the  Son,  shall  not  see  life :  but  the 
wrath  of  God  abideth  on  him.”  Life  !  What  does 
that  mean  ?  We  are  treated,  you  know,  to  a  great 
deal  of  antithesis  in  this  chapter,  and  everlasting  life 
is  placed  in  contrast  with  something  else.  What  is 
the  everlasting  life  ?  He  infers  that  it  is  endless 
felicity  in  heaven  ;  that  it  is  the  ultimate,  final  con¬ 
dition.  In  John  v,  24,  Jesus  says:  “Verily,  verily, 
I  say  unto  you,  He  that  heareth  my  word,  and  be¬ 
lieveth  on  him  that  sent  me,  hath  everlasting  life,  and 
shall  not  come  into  condemnation ;  but  is  passed  from 
death  unto  life.” 

Has  he  everlasting  life  ?  He  believes  on  Jesus  that 
life  he  may  have  to-day  and  lose  to-morrow !  What 
does  it  mean  ?  It  does  not  mean  any  thing  else,  he 
says,  but  the  endless  happiness  of  heaven.  Is  that 
clear  ?  Has  he  established  that  ?  Is  it  not  very  ob¬ 
vious  to  every  student  of  the  New  Testament  Script¬ 
ures  that  the  phrase  “everlasting  life”  generally,  if 
not  always,  signifies  spiritual  life  ?  And  “  He  that 
believeth  on  the  Son,  hath  everlasting  life :  he  that  be¬ 
lieveth  not  the  Son,  shall  not  see  life  ;  ” — can  not  re¬ 
ceive  a  knowledge  of  the  Lord,  because  he  has  not 
that  faith  that  brings  him  in  possession  of  it.  How 
clear  and  plain !  Is  it  to-day  ?  It  means  endless  ex¬ 
tent  ;  co-existent  with  the  Lord. 

Mark  xvi,  16:  “He  that  believeth,  and  is  baptized, 
shall  be  saved ;  but  he  that  believeth  not,  shall  be 
damned.”  Here  is  a  contrast  again.  What  does  this 
mean  ?  When  and  where  is  the  individual  saved  that 
believes  and  is  baptized?  In  1  Corinthians  xv,  1,  2, 
Paul  says :  “  Moreover,  brethren,  I  declare  unto  you 


mr.  carlton’s  first  speech. 


201 


the  gospel  which  I  preached  unto  you,  which  also  ye 
have  received,  and  wherein  ye  stand  ;  by  which  also 
ye  are  saved,  if  ye  keep  in  memory  what  I  preached 
unto  you,  unless  ye  have  believed  in  vain.”  If  you 
believe  sincerely  and  truly,  you  are  saved.  It  is  the 
present  salvation,  as  you  will  discover,  without  point¬ 
ing  at  all  to  the  future  salvation.  You  are  saved. 
The  believer  is  saved  when  he  believes  this.  Jesus 
says,  “  He  that  believeth,  hath  everlasting  life.” 

More  than  this,  in  this  section  of  the  Gospel  by 
John,  Jesus  says  :  “  He  that  believeth  on  him  is  not 
condemned  ;  but  he  that  believeth  not  is  condemned 
already.”  The  same  word  in  the  Greek :  “  He  that  be¬ 
lieveth  not,  is  condemned  already.”  What  is  the  con¬ 
demnation  ? — “  And  this  is  the  condemnation,  that 
light  is  come  into  the  world,  and  men  loved  darkness 
rather  than  light,  because  their  deeds  were  evil.  For 
every  one  that  doeth  evil  hateth  the  light,  neither 
cometh  to  the  light,  lest  his  deeds  should  be  reproved.” 
What  evidence  is  there  of  endless  punishment  beyond 
the  grave  ?  Well,  then,  the  individual  that  believes 
not,  “The  wrath  of  God  abideth  on  him.”  John  iii, 
36.  Certainly  it  does,  while  he  is  in  this  state  of 
darkness,  but  does  it  read,  It  shall  endlessly  abide  on 
him  ?  I  have  not  seen  that. 

Once  more;  argument  second.  1  Peter  iv,  17: 
“For  the  time  is  come  that  judgment  must  begin  at 
the  house  of  God  :  and  if  it  first  begin  at  us,  what 
shall  the  end  be  of  them  that  obey  not  the  gospel  of 
God?”  We  shall  probably  have  some  Scripture  intro¬ 
duced  to  prove  that  there  is  judgment  beyond  the 
present  life  ;  but  here  is  the  testimony  of  Peter,  say¬ 
ing  it  commenced  eighteen  hundred  years  ago.  That 
will  do  -pretty  well  in  that  direction.  If  it  be  true 
that  judgment  commenced  eighteen  hundred  years 
ago,  that  will  do  for  the  kind  of  judgment  in  the  place 
where  it  is  ;  but^what  shall  the  end  be  ?  Verse  eigh- 


202 


THE  DESTINY  OF  MAN. 


teen  :  “  And  if  the  righteous  scarcely  be  saved,  where 
shall  the  ungodly  and  the  sinner  appear?”  You  no¬ 
tice,  in  connection  with  this  subject,  judgment  had 
been  commenced  eighteen  hundred  years  ago  ;  hence, 
reference  is  had  to  the  condition  of  the  ungodly  and 
sinner,  where  they  shall  appear.  There  is  no  contro¬ 
versy,  so  far  as  I  know,  in  regard  to  the  special  ap¬ 
plication  of  this  passage  of  Scripture.  The  righteous 
were  scarcely  saved  from  the  calamity  that  came  upon 
that  people  at  the  destruction  of  Jerusalem.  There 
is  where  the  ungodly  and  sinner  appeared.  There 
we  are  told,  that — in  2  Thessalonians  i,  6 — “  Seeing 
it  is  a  righteous  thing  with  God  to  recompense  tribu¬ 
lations  to  them  that  trouble  you.”  How?  To  whom 
was  he  writing?  To  the  Christian  church  at  Thes- 
salonica.  2  Thessalonians  i,  7-9  :  “  And  to  you  who  are 
troubled  rest  with  us,  when  the  Lord  Jesus  shall  be 
revealed  from  heaven  with  his  mighty  angels,  in  flam¬ 
ing  fire  taking  vengeance  on  them  that  know  not 
God,  and  that  obey  not  the  gospel  of  our  Lord  Jesus 
Christ :  who  shall  be  punished  with  everlasting  de¬ 
struction  from  the  presence  of  the  Lord,  and  from  the 
glory  of  his  power.”  The  church  at  Thessalonica 
were  to  rest,  with  other  Christians,  when  this  visita¬ 
tion  was  to  take  place.  Now,  who  were  those  per¬ 
sons  that  disturbed  or  persecuted  them  ?  Were  they 
Pharisees,  and  were  there  Jews  then  at  Thessalonica  ? 
Let  us  go  to  the  seventeenth  chapter  of  the  Acts  of 
the  Apostles,  and  read  :  “  Now,  when  they  had  passed 
through  Amphipolis  and  Apollonia,  they  came  to 
Thessalonica,  where  was  a  synagogue  of  the  Jews.” 
And  when  Paul  preached  unto  the  people,  “  as  his 
manner  was,”  some  of  them  believed  ;  “  But  the  Jews 
which  believed  not,  moved  with  envy,  took  unto  them 
certain  lewd  fellows  of  the  baser  sort,  and  gathered  a 
company,  and  set  all  the  city  on  an  uproar,  and  as¬ 
saulted  the  house  of  Jason,  and  sought  to  bring  them 


mr.  carlton’s  first  speech.  203 

out  to  the  people.  And  when  they  found  them  not, 
they  drew  Jason  and  certain  brethren  unto  the  rulers 
of  the  city,  crying,  These  that  have  turned  the  world 
upside  down  are  come  hither  also  ;  whom  Jason  hath 
received.”  They  were  going  to  punish  him,  because 
he  had  entertained  these  agitators  of  the  Jews’  com¬ 
munity. 

Now,  when  is  the  time  to  be  when  the  power  of 
the  persecutor  is  to  be  broken  ?  When  is  that  to 
be  done  ?  When  the  judgment  of  God  is  instituted 
and  Jesus  Christ  has  relieved  the  church  from  these 
persecutions.  And  when  is  it  to  be  done?  Is  it  to 
be  done  in  the  future,  or  has  it  been  done  ?  He 
denies  that  it  has  been  done,  and  centuries  ago,  even 
in  the  year  seventy  of  the  Christian  era.  Now,  what 
does  that  prove  in  regard  to  endless  punishment  ?  I 
presume  that  he  is  driven  here  for  lack  of  argument ; 
and  you  notice  that  he  places  emphasis  louder  and 
still  louder  on  everlasting.  Well,  everlasting  is  a 
great  word,  and  means  lasting  ever,  and,  evidently, 
does  not  signify  always  in  every  case.  There  is  so 
much  for  the  meaning  of  the  word  ever.  Jonah  was 
in  hell  forever,  and  was  delivered  from  it  before  he 
preached  to  the  Ninevites  ;  for  he  did  it  successfully, 
for  they  repented.  Does  that  word  there  mean  end¬ 
less  ?  But,  then,  he  tells  us,  that  the  word  end  means 
finality.  Well,  let  me  turn  back  to  Ecclesiastes,  and 
the  wise  man  says  :  “It  is  better  to  go  to  the  house  of 
mourning,  than  to  go  to  the  house  of  feasting :  for  that 
is  the  end  of  all  men.”  Well,  now,  that  means  finality, 
or  ultimate,  does  it  ?  Then  the  last,  ultimate,  or 
finality  of  all  men  is  the  house  of  mourning.  Well, 
that  is  one  way  of  establishing  a  proposition.  But 
there  are  found  others  (Romans  vi,  20-22),  who  were 
guilty  of  certain  abominations  ;  and  the  apostle  says : 
“The  end  of  those  things  is  death.”  What  death, 
my  brother?  What  the  end  of?  It  is  the  death 


204 


THE  DESTINY  OF  MAN. 


of  the  body.  Is  that  the  ultimate,  the  immortal  con¬ 
dition  of  mankind  ?  Well,  what  do  you  want  to  prove 
in  regard  to  that  ?  That  there  is  such  a  thing  as 
endless  death  ?  Well,  wade  out  there,  will  you  ?  Go 
out  in  the  deep  water,  and  try  it  on  once  in  awhile. 
But  in  Hebrews  vi,  7,  8,  the  apostle  speaks  about 
the  earth  :  that  being  dressed  by  men,  receives  the 
rain  that  descends  oft  upon  it,  and  produces  the  fruits 
necessary  for  man,  and  receives  the  blessing  of  God. 
But  that  ground  which  bears  thorns  and  briers  is 
rejected,  and  is  nigh  unto  cursing,  whose  end  is  to 
be  burned.  Well,  that  is  finality,  is  it  ?  That  is  the 
last  of  that  land — it  is  to  be  burned !  Let  us  look  at 
this  matter  a  little  further.  I  do  not  know  whether 
my  brother  has  had  any  experience  in  farming  ;  but  I 
have  had  a  little.  As  there  are  so  many  farmers 
here,  it  is  interesting  to  be  talking  about  farms. 
Here  is  a  piece  of  land  that  is  cultivated,  and  in 
good  condition  to  bring  forth  and  produce  a  good 
crop ;  but  there  is  a  piece  of  land  covered  with  briers 
and  thorns,  and  is  rejected;  not  cropped.  Now,  what 
is  to  be  done  ?  Its  end  is  to  be  burned.  What  does 
the  farmer  do  in  burning  it  ?  There  is  simply  dry 
brush,  or  he  lops  over  the  briers  and  thorns,  and 
then  burns  it.  That  burns  the  land  all  over  by  the 
dry  brush,  and  with  that  the  green  is  burned  to  the 
roots.  In  the  fall  he  turns  it  over,  and  is  thus  able 
to  get  it  in  good  condition  for  bearing  a  good  crop  ; 
and  then  sows  the  seed  ;  and  that  comes  after  the 
end — after  the  end,  or  destiny,  or  doom  of  this  burn¬ 
ing.  Well,  that  won’t  do  for  endless  punishment. 
But  we  have  another  evidence,  in  Hebrews  vi,  4-6  : 
“For  it  is  impossible  for  those  who  were  once  en¬ 
lightened,  and  have  tasted  of  the  heavenly  gift,  and 
were  made  partakers  of  the  Holy  Ghost,  and  have 
tasted  the  good  word  of  God,  and  the  powers  of  the 
world  to  come,  if  they  shall  fall  away,  to  renew  them 


205 


mr.  carlton’s  first  speech. 

again  unto  repentance  ;  seeing  they  crucify  to  them¬ 
selves  the  Son  of  God  afresh,  and  put  him  to  an 
open  shame.”  It  is  impossible.  God  Almighty  has 
undertaken  the  work,  he  tells  us,  of  saving  the  world ; 
but  here  is  a  part  of  the  job  too  hard  for  omnipo¬ 
tence.  God  Almighty  can  not  do  that.  This  is  im¬ 
possible  for  him  to  do.  Do  you  understand  the 
Scriptures  that  way?  You  say  the  word  impossible 
is  there.  I  do  not  deny  it.  But  the  idea  that  it  is 
impossible  for  God  to  reclaim  his  children  !  Look,  in 
all  seriousness.  We  have  an  explanation  in  regard 
to  things,  thus :  “  With  God  all  things  are  possible.” 
But  what  things  are  impossible  with  God  ? 

But  that  won’t  establish  the  endless  punishment  of 
the  human  race.  What  next  ?  “  Blasphemy  against 

the  Holy  Ghost.”  How  is  he  going  to  derive  any 
comfort  from  that  ?  Well,  it  reads  :  “  He  hath  never 
forgiveness.”  Well,  that  means,  not  ever.  As  ever 
means  for  an  age,  never  means  not  for  an  age.  That 
can  not  help  him.  What  next?  “  Neither  in  this 
world,  nor  the  world  to  come.”  Well,  the  word  aion 
means  age.  Neither  in  this  age,  nor  the  age  to  come. 
This  language  was  uttered  by  Jesus  in  the  Jewish 
age  ;  and  this  age  was  commonly  represented  as  the 
reign  of  Messiah,  or  the  Gospel  age.  But  then  there 
is  another  verse  here,  and  another  word,  which  is 
aionios ;  that  is,  he  is  in  danger  of  eternal  damnation. 
Yes,  aion ,  or  age;  lasting  condemnation.  Well,  that 
does  not  prove  it.  Well,  but  then  Mr.  Carlton  used 
“this  world”  and  the  words  “world  to  come”  to 
denote  present  life,  and  resurrection  life,  and  now  he 
makes  it  to  mean  the  same  thing  here.  Did  Jesus 
use  it  to  mean  the  same  thing  here  ?  Did  he  mean 
the  resurrection  state,  when  he  used  it  here?  No. 
Jesus  said  :  “  But  they  which  shall  be  accounted  wor¬ 
thy  to  obtain  that  world,  and  the  resurrection  from 
the  dead,  neither  marry,  nor  are  given  in  marriage.” 


20 6 


THE  DESTINY  OF  MAN. 


That  word  resurrection  ;  he  did  not  apply  here  to  the 
resurrection  of  the  dead.  Once  more  :  Jesus  said, 
“  I  say  unto  you,  all  manner  of  sin  and  blasphemy  shall 
be  forgiven  unto  men,  but  the  blasphemy  against 
the  Holy  Ghost  shall  not  be  forgiven  unto  men. 
And  whosoever  speaketh  a  word  against  the  Son  of 
man,  it  shall  be  forgiven  him  :  but  whosoever  speaketh 
against  the  Holy  Ghost,  it  shall  not  be  forgiven  him, 
neither  in  this  world,  neither  in  the  world  to  come.” 
Now,  how  much  shall  be  forgiven  unto  men  ?  All  sin 
and  blasphemy.  But  here  is  a  certain  sin  that  was 
not  to  be  forgiven  within  a  specified  time,  and  it  was 
to  be  regarded  as  a  presumptuous  sin.  Is  any  thing 
said  about  being  endless  ?  Not  a  word.  But  it  is 
found  that  Peter  makes  mention  of  certain  persons 
“  that  can  not  cease  from  sin.”  Well,  he  understands 
this  in  an  absolute  sense — that  the  person  can  not  case 
from  sin.  Well,  suppose  we  understand  it  that  way,  that 
is,  in  the  present  tense.  Does  it  say  he  never  shall 
be  able  to,  in  any  time,  or  in  the  future  ?  No,  simply 
can  not  now  ;  in  the  present  tense  ;  nothing  more  nor 
less.  But  they  are  “  cursed  children.”  Granted,  every 
sinner  is  cursed.  But  does  it  read  that  they  are  end¬ 
lessly  cursed,  or  shall  be  ?  My  brother,  that  is  just 
what  you  are  required  to  prove  ;  which  you  are  as¬ 
suming  all  the  time.  But,  then,  to  those  persons  “  the 
mist  of  darkness  is  reserved  forever.”  How  long  is  that, 
my  brother?  You  can  not  prove  endless  from  that. 
God  said  in  regard  to  the  fire  burning  upon  the  alter, 
that  the  people  should  kindle  in  olden  time,  “  it  shall 
never  go  out and  there  has  been  no  fire  there  for 
nearly  three  thousand  years.  Did  he  mean  that  it 
should  be  burning  endlesssly  on  that  altar?  “  If  this 
does  not  establish  the  endless  punishment  of  the 
wicked,  what  can  ?”  Well,  I  will  concede  there  is 
nothing  in  the  Bible  can.  I  knew  that  before.  There 
is  no  disappointment  to  me  in  that  direction.  I  am 


MR.  MOORE’S  SECOND  SPEECH. 


just  as  well  satisfied  with  the  Bible,  that  he  can  not 
establish  that  doctrine,  as  this  does  not,  and  you  know 
it  does  not — you  are  wading  out,  and  feeling  your 
way  cautiously,  to  see  what  I  will  do  with  that  ;  and 
you  are  preparing  something  that  you  think  will  be 
stronger.  Let  us  have  the  strongest.  Give  us  the 
best  in  the  shop.  These  people  are  waiting  to  receive 
it.  Some  of  them  are  anxious  ;  have  a  great  appetite. 
Some  of  them  will  go  away  feeling  greatly  disap¬ 
pointed,  if  you  do  not  prove  it.  I  am  not  of  that 
class,  because  I  do  not  think  you  can  come  within  a 
thousand  miles  of  it.  Then  he  has  introduced  the 
law  of  antithesis,  or  contrast.  Now  he  contrasts,  he 
says,  happiness  and  rewards  with  punishments.  Hap¬ 
piness  with  misery.  Is  endless  happiness  there  con¬ 
trasted  with  misery  ?  there  is  the  point.  Let  us  have 
it,  then  ;  he  says  he  has  got  it.  We  have  not  got  it  yet ; 
and  when  he  thinks  it  is  produced,  we  will  examine 
the  bantling.  Daniel  xii,  2,  3  :  “  And  many  that 
sleep  in  the  dust  of  the  earth  shall  awake,  some  to 
everlasting  life,  and  some  to  shame  and  everlasting 
contempt.  And  they  that  be  wise,  shall  shine  as  the 
brightness  of  the  firmanent ;  and  they  that  turn  many 
to  righteousness,  as  the  stars  forever  and  ever.”  He 
has  now  assumed,  that  this  denotes  an  everlasting 
resurrection  at  the  end  of  time  ;  for  many  signifies  all 
mankind.  [  T ime  expired. 


[mr.  moore’s  second  speech.] 

Messrs.  Moderators ,  Ladies  and  Gentlemen  : 

A  short  review  of  the  last  speech  may  be  neces¬ 
sary  now,  before  proceeding  with  the  argument.  You 
will  not  forget  that  my  brother,  in  the  preceding  part 
of  this  discussion,  urged,  as  a  powerful  motive  to 


208 


THE  DESTINY  OF  MAN. 


reformation,  the  fear  of  the  punishments  that  were 
here  in  this  world,  finite  and  limited.  He  admits,  this 
morning,  the  exceeding  terribleness  of  endless  punish¬ 
ment.  It  strikes  me  he  ought  to  see  in  it  a  terrible 
motive  to  induce  men  to  obedience.  He  admits  that 
punishment  is  an  appeal  to  the  fears  of  men,  and  is 
a  motive  to  obedience,  and  if  some  punishment  is 
effective,  the  infinite  punishment,  resulting  from 
constant  and  perpetual  disobedience,  would  be  still 
greater. 

He  states  that  my  argument  is  an  inference.  To 
this  I  reply  that  I  observed  there  were  two  classes  of 
testimony,  the  direct  and  the  indirect.  The  first  ar¬ 
gument  was  an  indirect  argument;  I  did  not  name 
the  others.  The  last  one  is  direct  and  conclusive.  I 
do  not  believe  that  any  doctrine  should  be  accepted, 
unless  from  testimony  so  clear  and  plain  that  the 
wayfaring  man,  though  a  fool,  need  not  err  therein. 

Third.  Everlasting  life  means  spiritual  life.  I 
propose  to  do  one  thing.  If  my  brother  finds  this 
word  everlasting  in  the  English,  or  the  Greek  word, 
of  which  it  is  a  translation,  meaning  spiritual,  I  shall 
concede  to  him  a  victory  at  this  point.  It  has  refer¬ 
ence  always  to  duration,  a  portion  of  duration,  or  du¬ 
ration  limited  or  unlimited.  It  never  means  any 
thing  else — never  means  spiritual.  We  have  other 
words  for  that.  The  Greek  pueuma  expresses  that 
idea,  but  the  word  aion,  aio/iios,  never  means  that 
at  all. 

Mark  xvi,  1 6  :  “He  that  believeth,  and  is  baptized, 
shall  be  saved  ;  but  he  that  believeth  not,  shall  be 
damned.”  “What  is  damnation?”  He  simply  pro¬ 
poses  the  question,  and  then  refers  to  John  i,  that 
men  love  darkness  rather  than  light,  and  to  be  in 
darkness  is  to  be  in  condemnation,  and  all  that  is 
meant  is,  that  unless  a  man  believes  he  shall  be 
in  darkness,  or  shall  be  in  damnation.  I  simply  sub- 


209 


MR.  MOORE’S  SECOND  SPEECH. 

mit  whether  the  force  of  the  Lord’s  language  in  the 
case,  addressed  as  it  was  to  individuals  already  in  sin, 
had  reference  to  any  such  thing. 

Passing  by  hastily,  I  call  your  attention  to  another 
remark,  and  to  his  reference  to  2  Thess.  i,  6-10. 
“And  to  you  who  are  troubled  rest  with  us  ;  ”  that  is, 
they  were  to  rest  from  the  persecuting  power  at  the 
time  when  he  assumes  he  would  come  to  destroy  the 
city  of  Jerusalem,  and  refers  you  to  Acts  xvii,  i, 
a  simple  reference  to  the  fact  that  there  was  a  perse¬ 
cution  raised  against  the  disciples  for  preaching  the 
gospel  there.  But  what  bearing  it  can  have  on  the 
question  here,  in  this  passage,  I  can  not  tell.  You 
will  notice  that  it  reads,  “  it  shall  occur  in  the  day 
when  he  shall  come  to  be  glorified  in  his  saints  ;  ” 
that  is,  the  time  when  their  punishment,  or  “everlast¬ 
ing  destruction  from  the  presence  of  the  Lord,  and 
from  the  glory  of  his  power”  was  to  occur.  I  shall 
have  occasion  to  refer  to  this  word  everlasting  at  the 
proper  time.  You  will  see  it  is  when  Jesus  comes  to 
be  glorified  in  his  saints,  and  to  be  admired  in  all 
them  that  believe,  that  is  the  time  when  these  things 
are  to  occur.  Was  that  at  the  time  of  the  destruc¬ 
tion  of  Jerusalem  ?  I  leave  this  audience,  with  their 
knowledge  of  the  facts,  to  answer. 

He  admits  the  force  of  the  little  word  telos  here,  by 
referring  you  to  Ecclesiastes,  the  end  of  all  men  ; 
that  is,  it  is  better  to  go  to  the  house  of  mourning, 
and  this  is  the  end  of  all  men.  The  word  is  there 
used  in  a  special  sense.  The  general  idea  is  this  :  It 
is  better  to  go  where  there  is  mourning,  because  this 
is  the  ultimate  condition  to  which  every  man  shall  be 
brought.  Is  not  that  the  truth  in  the  case?  He  is 
just  speaking  of  the  last  condition  of  man  in  this 
world.  It  is  the  ultimate  state  of  the  individual 
when  this  is  the  thing  he  is  speaking  about.  There 
is  no  mistake  about  it,  nor  can  he  find  a  single  excep- 

18 


210 


THE  DESTINY  OF  MAN. 


tion.  He  will  find  the  duplicate  of  it  some  time,  but 
we  are  prepared  for  the  duplicate  also,  and  shall  be 
ready  to  respond  when  the  proper  time  comes. 

The  same  thing  in  Romans  vi,  20-21,  where  the 
end  of  those  things  is  death,  the  ultimate  is  cutting 
off  or  death.  Do  not  forget  that  this  is  the  mean¬ 
ing  of  the  word.  It  is  the  ultimate,  or  last,  or  finality. 
That  which  is  final,  ultimate,  must,  from  necessity,  be 
endless.  He  has  admitted  that,  in  the  former  propo¬ 
sition,  in  affirming  the  endless  holiness  and  happiness 
of  those  who  die  in  disobedience,  he  meant  to  affirm 
that  fhey  would  be  so  endlessly.  Hence,  ultimate 
meant  endless.  And  when  I  find  a  word  that  means 
the  same  thing,  I  make  him  my  witness  and  his  prop¬ 
osition  my  testimony  as  to  the  fact  that  it  is  endless. 
Hebrews  vi,  8.  I  have  often  been  amused  at  Bro. 
Carlton  with  this.  I  have  tried  with  all  the  powers 
I  possess  to  get  the  scales  off  his  eyes  ;  for  I  am  sure 
they  are  gathered  over  them  very  thickly.  I  have 
sometimes  thought  he  did  not  know  as  much  about 
farming  as  he  supposes.  I  was  raised  on  a  farm,  and 
worked  for  years  on  one.  Let  me  read  Dr.  Macknight’s 
comment  on  this  verse.  He  says  :  “  A  principal  part 
of  the  Eastern  agriculture  consists  in  leading  rills  of 
water  from  ponds,  fountains,  and  brooks,  to  render  the 
fields  fruitful.  When  this  is  neglected,  the  land  is 
scorched  by  the  heat  and  drought  of  the  climate,  and 
so,  being  burned  up,  is  altogether  sterile.  The  apos¬ 
tle’s  meaning  is,  that  as  land  which  is  unfruitful  under 
every  method  of  culture,  will  at  length  be  deserted  by 
the  husbandman,  and  burnt  up  with  drought ;  so  those 
who  apostatize  from  the  Gospel,  after  having  believed 
it  to  be  from  God,  on  the  evidence  mentioned  in  the 
fourth  and  fifth  verses,  will  be  justly  given  up  by  God 
and  man  as  incorrigible.” 

The  very  words  of  the  passage  itself,  as  you  will  not 
fail  to  perceive,  force  upon  you  the  same  general  idea. 


mr.  moore’s  second  speech. 


211 


He  says  :  “For  the  earth  which  drinketh  in  the  rain 
that  cometh  oft  upon  it,  and  bringeth  forth  herbs  meet 
for  them  by  whom  it  is  dressed,  receiveth  blessing 
from  God :  but  that  which  beareth  thorns  and  briers 
is  rejected,  and  is  nigh  unto  cursing ;  whose  end  is  to 
be  burned.”  Now,  after  a  piece  of  land  has  received 
this  blessing,  and  every  means  of  cultivation  has  been 
used  to  make  it  productive,  and  still  it  brings  forth 
only  briers  and  thorns,  what  would  you  do  with  it  ? 
Would  you  plow  or  till  it  any  longer  ?  No  man  would 
who  understands  farming,  for  he  would  feel  that  it  was 
a  waste  of  time,  and  he  would  abandon  it  as  incor¬ 
rigible  and  unfruitful.  That  is  the  meaning  of  the 
apostle  here.  That  which  bears  thorns  after  it  has 
been  cultivated,  is  nigh  unto  cursing,  and  its  end  is 
burning  up  with  the  drought.  That  is  precisely  the 
condition  of  the  apostate,  who  turns  away  from  God, 
and  denies  and  denounces  Jesus  Christ,  whom  he 
refuses  to  accept  on  the  testimonies  that  God  has 
given.  He  places  himself  in  a  condition  in  which  it 
is  impossible  to  renew  him  to  repentance.  That  re¬ 
minds  me  that  my  brother  and  the  Bible  are  in  antag¬ 
onism,  and  the  only  thing  he  has  done  is  to  make  the 
Scriptures  collide.  Jesus  says  all  things  are  possible 
with  God  ;  Paul  says  it  is  impossible.  This  would  be 
gratifying  to  skeptics,  to  find  that  all  things  are  pos¬ 
sible  in  one  place  and  in  another  that  they  are  not.  The 
disciples  were  making  inquiry  in  regard  to  a  state¬ 
ment  the  Savior  had  made  about  the  young  man  that 
was  going  away  from  him  after  receiving  the  answer 
to  the  question,  what  good  thing  he  should  do  to  inherit 
eternal  life.  He  told  him,  and  because  it  involved 
self-sacrifice,  which  the  young  man  was  unwilling  to 
make,  Jesus  said,  “  How  hardly  shall  a  rich  man  enter 
the  kingdom  of  heaven.  It  is  easier  for  a  camel  to 
go  through  the  eye  of  a  needle,  than  for  a  rich  man 
to  enter  the  kingdom  of  God.”  The  disciples  were 


212 


THE  DESTINY  OF  MAN. 


amazed,  and  said  :  “  Who,  then,  can  be  saved  ?  ”  Jesus 
said,  “  With  men  this  is  impossible,  but  with  God  all 
things  are  possible.”  The  rich  man  may  be  saved. 
On  what  condition  ?  If  he  do  what  that  young  man 
was  commanded  to  do.  In  order  to  gain  eternal  life, 
he  was  commanded  to  sell  all  the  property  he  had,  and 
come  and  follow  him.  Then  it  would  be  possible  for 
Jesus.  He  was  to  be  saved  on  conditions,  and  not 
absolutely,  if  you  please.  Well,  now,  it  is  simply  im¬ 
possible  for  a  certain  class  to  be  saved.  But  what 
class  ?  A  class  of  apostates,  who  had  been  experi¬ 
mentally  acquainted  with  Christianity  from  its  Alpha 
to  its  Omega,  so  far  as  comprehending  it  was  con¬ 
cerned,  and  then  turned  away  and  denounced  Jesus, 
and  trampled  on  his  blood,  and  done  things  hateful  to 
God,  placing  themselves  in  the  impossible  condition, 
whose  end  is  burning.  So  said  the  apostle.  If  this 
is  not  direct  testimony,  Bro.  Carlton,  I  do  not  know 
what  direct  testimony  is. 

He  refers  again  to  “this  world”  and  “that  world,” 
and  wants  to  know  if  Jesus  said  he  meant  the  resur¬ 
rection.  It  does  not  make  any  difference.  He  has 
no  reason  in  the  world  to  interpret  this  world  and 
that  world  in  that  way.  They  are  to  be  interpreted 
as  phrases.  What  do  they  mean  ?  He  says  it  means 
this  state  of  existence  and  that  state  of  existence. 
If  this  be  so,  then  there  is  no  good  reason  why  the 
same  phrases  should  not  have  the  same  meaning  in 
other  places  ;  and  he  has  given  no  reason  at  all. 
Then  in  Matthew  xii,  Mark  iii,  and  Luke  x,  it  must 
mean  this  state  of  existence  and  that  state.  And 
this  corresponds  with  Mark’s  statement.  My  brother 
says  it  does  not  mean  always.  What,  then,  does  ex¬ 
press  endlessness  ?  Is  not  this  an  absolute  negative  ? 
Take,  if  you  please,  not  ever;  probably  it  is  a  con¬ 
traction  of  these  two  words.  Does  that  not  express 
an  absolute  and  universal  negative  ?  Let  him  give 


MR.  MOORE’S  SECOND  SPEECH.  21$ 

you  something  that  does  express  it  ;  and  I  challenge 
him  to  furnish  any  language  stronger  to  express  a 
universal  negative. 

The  apostle  says  :  “  They  can  not  cease  from  sin.” 
He  does  a  vast  deal  with  emphasis.  I  have  observed 
that  Bro.  Carlton  has  one  peculiar  ability,  that  I  have 
sometimes  envied.  He  can,  by  a  twinkle  of  the  eye, 
a  shrug  of  the  shoulder,  and  a  peculiarly  wise  look, 
make  the  impression  on  some  persons,  that  he  has 
answered  an  argument,  when  he  has  not  touched  it 
at  all.  [Laughter.]  Now,  see  here,  sir,  it  is  not  only 
stated  that  they  can  not  cease  from  sin,  but  that 
they  shall  utterly  perish  in  their  own  corruption. 
What  does  that  mean  ?  They  are  wells  without  wa¬ 
ter,  clouds  carried  by  the  tempest.  He  noted  these 
things,  but  forgot  that  other  that  says  this  same  class 
shall  utterly  perish  in  their  own  corruption.  Try  it 
again,  Bro.  Carlton  ! 

I  am  reminded  of  this  peculiar  phraseology  that  he 
so  frequently  uses.  In  his  criticism  he  said  :  “  Now, 
you  know  this  does  not  prove  the  endlessness  of  pun¬ 
ishment.”  “You  know  that.”  What  did  he  mean 
by  this  ?  Did  he  mean  to  say,  that  I  had  been  try¬ 
ing  to  deceive  you,  that  I  really  knew  better  than  I 
was  saying,  and  acted  dishonestly  in  advocating  what 
I  knew  to  be  false  ?  I  do  not  believe  he  meant  that. 
I  do  not  think  he  meant  to  charge  me  with  unman¬ 
liness  in  that  direction.  Yet  it  was  simply  an  ad 
hominem  argument,  and  not  on  the  subject. 

I  am  ready  now  to  pursue  the  argument  that  I  left 
— the  antithetical.  In  those  passages  he  has  called 
attention  to,  I  think  he  has  so  far  failed  as  to  need 
scarcely  any  reply.  “  Many  of  them  that  sleep  in  the 
dust  of  the  earth  shall  awake,  some  to  everlasting 
life,  some  to  shame  and  everlasting  contempt.”  Do 
you  observe  that  everlasting  life  and  everlasting 
shame  and  contempt  are  placed  in  antithesis  ?  Ever- 


214 


THE  DESTINY  OF  MAN. 


lasting  life  is  on  this  side  ;  everlasting  contempt  on 
that  side.  The  law  of  antithesis  says  they  are  differ¬ 
ent  in  quality,  as  contempt  is  different  from  life,  for 
the  quality  is  in  the  noun,  and  the  extent  in  the  ad¬ 
jective  everlasting,  which  means  endless.  Everlast¬ 
ing  life,  then,  is  endless  life,  and  everlasting  contempt 
is  endless  contempt ;  and  there  is  no  logic  that  can 
avoid  it.  If  that  does  not  prove  the  endlessness  of 
it,  I  challenge  him  to  prove  there  is  endless  life  in 
heaven  for  any  body.  I  am  prepared  to  read  you 
another,  now.  The  extent  of  eternal  life  may  be 
gathered  from  John  x,  27,  28:  “My  sheep  hear  my 
voice,  and  I  know  them,  and  they  follow  me :  and  I 
give  unto  them  eternal  life ;  and  they  shall  never 
perish,  neither  shall  any  man  pluck  them  out  of  my 
hand.”  The  eternal  life  promised  to  his  sheep  in 
the  passage  is,  it  must  be  conceded,  to  be  taken  to 
signify  endless  life.  This,  then,  defines  the  meaning 
of  this  phrase.  Now,  since  that  is  the  case,  ever¬ 
lasting  shame  and  contempt  must,  by  the  aforesaid 
law,  be  taken  to  mean  endless  shame  and  contempt. 
If  Bro.  Carlton  admits  the  correctness  of  the  law  of 
antithesis,  then  our  controversy  must  end,  until  he 
has  shown  that  endless  does  not  mean  endless.  If 
he  is  able  to  show  this,  I  hope  he  will  do  so.  He 
need  not  controvert  the  conclusion,  unless  he  can 
deny  the  premises.  This,  I  am  satisfied,  he  will  never 
be  able  to  do. 

John  iii,  14-17 — another  antithetical  passage: 
“  And  as  Moses  lifted  up  the  serpent  in  the  wilder¬ 
ness,  even  so  must  the  Son  of  man  be  lifted  up  :  that 
whosoever  believeth  in  him  should  not  perish,  but 
have  eternal  life.  For  God  so  loved  the  world,  that 
he  gave  his  only  begotten  Son,  that  whosoever  be¬ 
lieveth  in  him  should  not  perish,  but  have  everlasting 
life.  For  God  sent  not  his  Son  into  the  world  to 
condemn  the  world ;  but  that  the  world  through  him 


MR.  MOORE’S  SECOND  SPEECH.  21 5 

might  be  saved.”  The  fifteenth  verse  contains  the 
antithesis  :  “  Whosoever  believeth  in  him  shall  not 
perish,  but  have  everlasting  life.”  Then,  as  a  matter 
of  course,  those  who  do  not  believe  in  him  shall  per¬ 
ish.  Then  we  have  the  contrast — the  antithesis  : 
those  who  do  not  believe  shall  perish  ;  those  who  do 
believe  shall  have  everlasting  life.  Will  those  who 
believe  on  him  have  an  endless  life?  If  he  admits 
they  will,  then,  since  those  that  do  not  believe  on  him 
are  antithesized  with  those  that  do  believe  on  him, 
and  it  is  to  be  taken  in  the  same  extent,  they  must 
suffer  an  endless  perishing,  an  endless  death.  This 
view  is  corroborated  by  the  fact  that  the  serpent  was 
the  type  of  Christ ;  the  poison  was  the  type  of  sin ; 
their  physical  death  a  type  of  spiritual  death  pro¬ 
duced  by  sin.  The  salvation  or  cure  the  man  enjoyed 
in  obedience  to  the  command  of  Moses  was  a  type 
of  the  salvation  from  sin  through  obedience  to  Christ. 
Fourth. — The  fall  and  death  there  of  the  wicked  Jew, 
and  his  exclusion  thereby  from  the  earthly  rest  of  the 
obedient  Jew,  who  followed  Moses  to  the  promised 
land,  is  a  type  of  the  fall,  death,  and  exclusion  of  the 
willfully  disobedient  from  the  heavenly  Canaan,  the 
happy  home  of  those  who  held  out  steadfast  and  firm 
unto  the  end  of  this  wilderness  journey. 

Revelations  xiv,  10-13  :  “  The  same  shall  drink  of 
the  wine  of  the  wrath  of  God,  which  is  poured  out  with¬ 
out  mixture  into  the  cup  of  his  indignation  ;  and  he 
shall  be  tormented  with  fire  and  brimstone  in  the  pres¬ 
ence  of  the  holy  angels,  and  in  the  presence  of  the 
Lamb  :  and  the  smoke  of  their  torment  ascendeth  up 
forever  and  ever :  and  they  have  no  rest  day  nor 
night,  who  worship  the  beast  and  his  image,  and  who¬ 
soever  receiveth  the  mark  of  his  name.  Here  is  the 
patience  of  the  saints  :  here  are  they  that  keep  the 
commandments  of  God,  and  the  faith  of  Jesus.  And 
I  heard  a  voice  from  heaven  saying  unto  me,  Write, 


21 6 


THE  DESTINY  OF  MAN. 


Blessed  are  the  dead  which  die  in  the  Lord  from 
henceforth  :  Yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labors  ;  and  their  works  do  follow  them.” 

This  passage  is  very  plain.  The  destiny  of  the 
righteous  and  the  wicked  are  here  plainly  contrasted, 
and  the  scene  of  the  text  is  laid  beyond  death,  beyond 
this  life  of  toil  and  labor.  The  symbol  of  the  torment 
of  the  wicked — the  smoke  of  their  torment  ascends 
forever  and  ever — shows  that  their  torment  was  end¬ 
less,  and  to  this  extent  must  the  righteous  rest  from 
their  labors  and  be  blessed.  You  also  observe,  from 
the  fourth  chapter,  that  there  remains,  therefore,  a 
rest  to  the  people  of  God  ;  and  further,  the  writer  says, 
therefore  we  labor  to  enter  into  that  rest,  lest  any 
man  seem  to  come  short  of  it,  or  fall  through  the 
same  example  of  unbelief.  The  rest  referred  to  must 
be  a  rest  beyond  the  time  of  labor ;  and  every  one 
knows  that  this  world  is  a  world  of  toil,  of  labor,  and 
no  man  while  he  remains  in  the  world  is  free  from  the 
labor.  He  only  is  free  from  it  who  dies ;  and  hence 
it  is  written,  “  Blessed  are  the  dead  who  die  in  the 
Lord.”  From  henceforth,  from  the  time  they  died, 
they  rest  from  their  labors,  and  their  works  do  follow 
them.  Precisely  contemporaneous  with  this,  and  to 
the  same  extent,  the  smoke  of  the  torment  of  the 
wicked,  that  will  not  obey  the  Gospel  of  Jesus  Christ 
continues.  [Time  expired. 


[mr.  carlton’s  second  speech.] 

Brother  Moderators ,  and  Respected  Friends  : 

He  says  I  was  very  particular  to  urge  the  fear  of 
punishment  as  a  motive  to  obedience.  I  have  done 
but  little  in  that  direction  in  my  life.  I  do  not  know 
that  I  ever  done  a  good  act  in  my  life  from  fear  of 


mr.  carlton’s  second  speech.  217 

punishment.  I  can  not  remember  that  I  have  ever 
performed  a  good  act  from  fear,  and  that  is  one  reason 
why  I  preach  so  little  about  fear  ;  because  I  have  long 
since  become  satisfied  that  you  can  never  make  a 
man  better  by  exciting  his  fears.  “  We  love  God  be¬ 
cause  he  first  loved  us  ;  ”  and  if  we  are  Christians  at 
all,  it  is  because  we  “  love  righteousness  and  hate 
iniquity.”  It  is  not  because  we  are  afraid  of  the  pen¬ 
itentiary,  here  or  hereafter.  If  I  had  used  that  mo¬ 
tive  in  discussion,  there  might  have  been  a  point  in 
what  he  said,  but  I  do  not  admit  the  correctness  of 
it.  There  must  be  a  greater  motive  in  endless  pun¬ 
ishment,  then.  I  doubt  that  very  much.  I  do  not 
believe  it.  I  believe  he  thinks  so,  but  I  believe  he  is 
mistaken.  If  you  will  extend  a  plank  two  feet  from 
the  earth  to  a  distant  point,  well  supported,  and  ask 
your  child  to  walk  that  plank  a  certain  distance,  and 
you  will  give  him  a  reward,  he  will  be  likely  to  start  ; 
but  place  the  plank  one  hundred  feet  in  the  air, 
and  tell  him  you  will  give  him  a  horse  if  he  will 
walk  it,  he  will  not  undertake  it.  This  idea  of  great 
danger  intimidates  and  enfeebles  men,  and  they  do 
not  do  as  well  as  they  would  without  it.  The  next 
remark  is  that  he  does  not  believe  that  any  doctrine 
ought  to  be  believed  unless  it  is  clear  and  plain. 
That  will  do  pretty  well.  Where  is  your  doctrine 
of  endless  punishment,  then  ?  If  it  is  very  clear 
and  plain,  why  can  not  you  find  something  that 
teaches  it  ? 

But  is  there  any  evidence  that  the  phrase  “  ever¬ 
lasting  life  ”  denotes  spiritual  life  anywhere  in  the 
Bible?  Let  us  see.  Jesus  says:  “Whosoever  hear- 
eth  my  words  and  believeth  on  him  that  sent  me, 
hath  everlasting  life.”  Does  it  mean  that  he  has  got 
life  for  a  certain  length  of  time,  or  does  it  refer  solely 
to  the  quality  of  the  life  ?  Does  it  refer  solely  to  the 
fact  that  the  individual  is  made  spiritually  alive  now  ? 


218 


THE  DESTINY  OF  MAN. 


Once  more.  “  Be  not  deceived,”  says  the  apostle, 
“  God  is  not  mocked.  Whatsoever  a  man  soweth, 
that  shall  he  also  reap.  He  that  soweth  to  the  flesh 
shall  reap  corruption.”  Is  there  any  thing  said  about 
the  length  of  time?  No.  “But  he  that  soweth  to 
the  spirit  shall  of  the  spirit  reap  life  everlasting.” 
He  can  not  have  it  endlessly.  It  can  not  refer  to  the 
duration.  But  he  that  soweth  to  the  spirit  shall  reap 
spiritual  life  ;  the  crop,  or  the  kind  that  he  sows,  is 
the  idea,  referring  to  the  quality,  and  not  to  the  dura¬ 
tion.  If  this  is  not  plain  from  these  passages,  I  need 
not  quote  more.  Mark  xvi,  16,  is  again  introduced 
in  connection  with  John.  Now,  does  this  mean  that 
he  that  believeth  not  is  damned  already,  and  did  he 
mean,  when  he  said,  “  This  is  your  condemnation,”  did 
he  mean,  really,  now — that  this  was  their  condemna¬ 
tion,  that  light  was  come  into  the  world  ?  If  he  did 
not  mean  exactly  what  he  said,  will  you  guess  what 
he  did  mean?  Jesus  is  easily  understood.  He  says, 
“  This  is  your  condemnation.”  He  did  not  say  it  was 
something  else,  in  another  world. 

And  then  he  has  read  a  large  portion  of  Acts  xvii, 
in  regard  to  those  persecuting  Jews.  He  seems  to 
think,  after  all,  that  they  were  the  persons  going  to 
be  destroyed,  and  there  is  one  thing  he  can  not  un¬ 
derstand  in  connection  with  it — he  does  not  know 
why,  when  Jesus  came  and  established  his  kingdom, 
he  is  admired  in  all  them  that  believe.  If  he  will 
read  the  history  of  the  early  Christians,  he  will  under¬ 
stand  it.  He  was  much  admired,  and  glorified  in 
them  in  their  faith  unto  death. 

But  their  end  is  death.  It  means  the  ultimate,  and 
Bro.  Carlton  has  gone  to  Ecclesiastes  to  show  there 
is  a  passage  there  that  proves  the  house  of  mourning 
is  the  end.  “  Ultimate  is  the  last,”  he  says,  “  that  be¬ 
yond  which  there  is  nothing.”  Is  there  nothing  to 
all  men  beyond  the  house  of  mourning  ?  I  guess 


219 


MR.  CARLTONS  SECOND  SPEECH. 

there  is.  My  brother  believes  there  is,  and  so  do  I. 
Neither  of  us  has  any  idea,  in  our  sober  moments, 
that  the  house  of  mourning  is  the  last,  or  ultimate,  to 
any  person,  either  good  or  bad.  The  ultimate  is  be¬ 
yond  that. 

Then  we  come  to  the  comments  of  Dr.  Macknight, 
and  Dr.  Macknight  has  given  us  a  lecture  on  farming, 
such  as  every  farmer  that  ever  lived  knows  to'  be  in¬ 
correct.  Where  is  the  land  that  the  farmers  have 
abandoned  utterly  and  hopelessly  ?  Where  is  it  ? 
Will  the  brother  find  it  ?  Is  it  the  worn-out  lands 
of  old  Virginia,  which  the  Yankees  are  cultivating 
and  restoring?  Where  is  it?  Is  it  in  the  land  of 
Idumea  ?  Here  is  land  that  was  burned.  I  read, 
now,  in  regard  to  the  judgment  in  the  olden  time, 
Isaiah  xxxiv  and  xxxv :  “  Come  near,  ye  nations,  to 
hear  ;  and  hearken,  ye  people  :  let  the  earth  hear,  and 
all  that  is  therein  ;  the  world,  and  all  things  that  come 
forth  of  it.  For  the  indignation  of  the  Lord  is  upon 
all  nations,  and  his  fury  upon  all  their  armies  ;  he  hath 
utterly  destroyed  them.”  Then  that  is  the  last  of  the 
nations  of  the  earth.  They  were  utterly  destroyed 
three  thousand  years  ago.  There  has  been  nobody 
since  then,  because  utter  destruction  denotes  finality. 
That  is  the  ultimate,  is  it  ?  “  He  hath  delivered  them,” 
that  is,  the  nations  of  the  earth,  “  to  the  slaughter. 
Their  slain  also  shall  be  cast  out,  and  their  stink  shall 
come  up  out  of  their  carcasses,  and  the  mountains 
shall  be  melted  with  their  blood.  And  all  the  thos  of 
heaven  shall  be  dissolved,  and  the  heavens  shall  be 
rolled  together  as  a  scroll :  and  all  their  host  shall  fall 
down,  as  the  leaf  falleth  off  from  the  vine,  and  as  a 
falling  fig  from  the  fig-tree.  For  my  sword  shall  be 
bathed  in  heaven  ;  behold,  it  shall  come  down  upon 
Idumea,  and  upon  the  people  of  my  curse,  to  judg¬ 
ment.  The  sword  of  the  Lord  is  filled  with  blood,  it 
is  made  fat  with  fatness,  and  with  the  blood  of  lambs 


220 


THE  DESTINY  OF  MAN. 


and  goats,  with  the  fat  of  the  kidneys  of  rams  :  for  the 
Lord  hath  a  sacrifice  in  Bozrah,  and  a  great  slaughter 
in  the  land  of  Idumea.  And  the  unicorns  shall  come 
down  with  them,  and  the.  bullocks  with  the  bulls  ;  and 
their  land  shall  be  soaked  with  blood,  and  their  dust 
made  fat  with  fatness.  For  it  is  the  day  of  the  Lord’s 
vengeance,  and  the  year  of  recompenses  for  the  con¬ 
troversy  of  Zion.  And  the  streams  thereof  shall  be 
turned  into  pitch,  and  the  dust  thereof  into  brimstone, 
and  the  land  thereof  shall  become  burning  pitch.  It 
shall  not  be  quenched  night  or  day  ;  the  smoke  thereof 
shall  go  up  forever.”  There  is  your  chosen  phrase 
for  endless  punishment!  “From  generation  to  gen¬ 
eration  it  shall  lie  waste ;  none  shall  pass  through  it 
forever  and  ever.  But  the  cormorant  and  the  bittern 
shall  possess  it  ;  the  owl  also  and  the  raven  shall  dwell 
in  it:  and  he  shall  stretch  out  upon  it  the  line  of  con¬ 
fusion,  and  the  stones  of  emptiness.  They  shall  call 
the  nobles  thereof  to  the  kingdom,  but  none  shall  be 
there,  and  all  her  princes  shall  be  nothing.  And  thorns 
shall  come  up  in  her  palaces,  nettles  and  brambles  in 
the  fortresses  thereof:  and  it  shall  be  a  habitation  of 
dragons,  and  a  court  for  owls.  The  wild  beasts  of  the 
desert  shall  also  meet  with  the  wild  beasts  of  the  island, 
and  the  satyr  shall  cry  to  his  fellow  ;  the  screech  owl 
also  shall  rest  there,  and  find  for  herself  a  place  of 
rest.  There  shall  the  great  owl  make  her  nest,  and 
lay,  and  hatch,  and  gather  under  her  shadow :  there 
shall  the  vultures  also  be  gathered,  every  one  with  her 
mate.  Seek  ye  out  of  the  book  of  the  Lord,  and  read  : 
no  one  of  these  shall  fail,  none  shall  want  her  mate  : 
for  my  mouth  it  hath  commanded,  and  his  spirit  it  hath 
gathered  them.  And  he  hath  cast  the  lot  for  them, 
and  his  hand  hath  divided  it  unto  them  by  line:  they 
shall  possess  it  forever,  from  generation  to  generation 
shall  they  dwell  therein.  The  wilderness  and  the 
solitary  place  shall  be  glad  for  them ;  and  the  desert 


221 


mr.  carlton’s  second  speech. 

shall  rejoice,  and  blossom  as  the  rose.  It  shall  blos¬ 
som  abundantly,  and  rejoice  even  with  joy  and  sing¬ 
ing  :  the  glory  of  Lebanon  shall  be  given  unto  it,  the 
excellency  of  Carmel  and  Sharon  ;  they  shall  see  the 
glory  of  the  Lord,  and  the  excellency  of  our  God. 
Strengthen  ye  the  weak  hands,  and  confirm  the  feeble 
knees.  Say  to  them  that  are  of  a  fearful  heart,  Be 
strong,  fear  not:  behold,  your  God  will  come  with 
vengeance,  even  God  with  a  recompense ;  he  will 
come  and  save  you.  Then  the  eyes  of  the  blind  shall 
be  opened,  and  the  ears  of  the  deaf  shall  be  un¬ 
stopped.  Then  shall  the  lame  man  leap  as  a  hart, 
and  the  tongue  of  the  dumb  sing  :  for  in  the  wilder¬ 
ness  shall  waters  break  out,  and  streams  in  the  desert. 
And  the  parched  ground  shall  become  a  pool,  and  the 
thirsty  land  springs  of  water :  in  the  habitation  of 
dragons,  where  each  lay,  shall  be  grass  with  reeds 
and  rushes.  And  a  highway  shall  be  there,  and  a 
way,  and  it  shall  be  called  The  way  of  holiness  ;  the 
unclean  shall  not  pass  over  it ;  but  it  shall  be  for 
those  :  the  wayfaring  men,  though  fools,  shall  not  err 
therein.  No  lion  shall  be  there,  nor  any  ravenous 
beast  shall  go  up  thereon,  it  shall  not  be  found 
there  ;  but  the  redeemed  shall  walk  there :  and  the 
ransomed  of  the  Lord  shall  return,  and  come  to  Zion 
with  songs  and  everlasting  joy  upon  their  heads  : 
they  shall  obtain  joy  and  gladness,  and  sorrow  and 
sighing  shall  flee  away.”  After  all  that  utter  des¬ 
truction,  and  the  smoke  of  their  torment  forever,  all 
this  thing  is  to  be  restored.  That  looks  a  good  deal 
like  endless  punishment !  I  have  read  the  thirty- 
fourth  and  thirty-fifth  chapter,  because  the  brother 
likes  to  have  things  taken  in  connection,  and  that 
shows  the  whole  thing. 

The  next  case  of  antithesis,  Daniel  xii,  2.  Now,  if 
this  everlasting  life  is  endless,  then  the  shame  and 
contempt  is  endless.  This  “  if,”  that  is  the  trouble. 


222 


THE  DESTINY  OF  MAN. 


He  places  the  time  of  this  rising  at  the  end  of  time, 
or  beyond  the  present  state  of  existence.  Now,  when 
do  the  Scriptures  teach  that  this  was  to  take  place  ? 
Commence  at  the  first  verse  of  the  chapter:  “And  at 
that  time  shall  Michael  stand  up,  the  great  prince  that 
standeth  for  thy  people  ;  and  there  shall  be  a  time  of 
trouble  such  as  never  was  since  there  was  a  nation 
even  to  that  same  time  ;  and  at  that  time  thy  people 
shall  be  delivered,  every  one  that  shall  be  found  writ¬ 
ten  in  the  book.”  The  commentators  are  agreed  on 
that  point,  that  this  Michael  that  was  to  stand  up  was 
Jesus  Christ.  The  trouble  was  the  calamity  that 
came  upon  that  people  eighteen  hundred  years  ago. 
Those  whose  names  were  written  in  the  book  were 
the  faithful  disciples  of  Jesus.  Daniel  did  not  pre¬ 
tend  to  know  when  these  things  should  take  place. 
He  inquired  of  the  angel,  and  the  angel  said,  It  shall 
be  for  a  time,  times,  and  a  half  time.  Daniel  could 
not  understand  that,  and  asked  him  to  explain,  and 
he  said  :  “  When  he  shall  have  accomplished  to  scat¬ 
ter  the  power  of  the  holy  people.”  Their  power  was 
scattered  in  the  year  of  our  Lord  70.  Every  one 
that  shall  be  found  written  in  the  book  shall  be  deliv¬ 
ered,  and  many  that  sleep  in  the  dust  of  the  earth 
shall  awake- — all  these  things  were  to  take  place  when 
he  should  have  accomplished  to  scatter  the  power  of 
the  holy  people.  Some  shall  awake  to  everlasting 
life,  and  some  to  shame  and  everlasting  contempt. 
That  prediction  was  fulfilled  eighteen  hundred  years 
ago,  God  Almighty’s  messenger  from  heaven  for  the 
enlightenment  of  the  world,  through  Daniel,  being 
the  authority.  How  much  does  that  prove  endless 
punishment  ?  How  much  does  that  prove  it  has  ref¬ 
erence  to  a  resurrection  to  immortality  ?  Can  you 
see  any  evidence  there  ?  If  you  can,  retain  it  till 
after  this  congregation  is  dismissed,  and  let  me  have 
it,  I  will  be  obliged. 


223 


mr.  carlton’s  second  speech. 

Now,  if  everlasting  life  means  endless  life,  then 
everlasting  destruction  means  endless  destruction. 
But  where  does  he  get  any  authority  for  placing 
them  in  antithesis  ?  He  quotes  the  everlasting  life  as 
a  reward  placed  in  antithesis,  or  antithetic  relation 
with  everlasting  destruction  as  a  punishment.  If  he 
will  prove  the  endless  life  is  the  reward,  that  the  end¬ 
less  happiness  of  heaven  is  the  compensation  to  man 
for  believing  in  this  world,  then  he  will  begin  to  show 
something  in  regard  to  making  the. punishment  co¬ 
extensive  with  it.  But  so  far  from  its  being  the  fact, 
the  Scriotures  teach  that,  after  we  have  done  all  we 
can  do,  we  have  only  done  our  duty.  When  the  dy¬ 
ing  Cowper,  was  about  to  pass  to  the  other  world,  a 
friend  said:  “You  are  going  to  your  reward.”  He 
replied  :  “  I  am  going  to  receive  mercy.”  That  was 
the  Christian  spirit.  The  Pharisaical  spirit  is  that 
of  Parson  Brownlow,  who,  in  a  political  speech  a  few 
years  ago,  strutting  up  with  all  the  pomp  of  the  Phari¬ 
see,  he  says  :  “  If  the  books  are  kept  accurately  up 
there,  I  think  there  is  a  small  balance  in  my  favor.” 
[Laughter.]  That  is  the  Pharisee’s  spirit.  The 
Christian  looks  to  the  immortal  blessedness  of  heaven 
as  a  display  of  the  divine  goodness  and  mercy,  and  not 
as  any  thing  he  is  entitled  to  for  what  he  has  done. 
Let  us  try  this  matter  a  moment,  about  what  great 
beings  we  are,  and  what  a  wonderful  work  we  are  do¬ 
ing  in  this  world,  that  we  get  the  infinite  God  in  debt 
so  much  to  us  that  it  will  take  him  through  the  end¬ 
less  ages  of  eternity  to  pay  us  off.  I  would  not  be 
boastful  at  all,  though  I  try  to  do  exactly  right,  and  I 
believe  I  have  aimed  at  that  all  my  life,  and  I  feel  that 
every  step  of  my  progress  in  life,  so  far,  God  has  not 
only  abundantly  paid  me  for  all  the  attention  I  have 
given  to  investigate  his  truth,  and  all  the  good  I  have 
done,  but  he  has  given  me  ten  thousand  blessings 
more  than  I  have  earned,  or  ever  expect  to  earn.  I 


224 


THE  DESTINY  OF  MAN. 


am  in  debt  to  God  at  every  step,  and  always  will  be, 
and  I  have  no  hopes  of  ever  getting  him  in  debt  to  me. 
It  does  not  require  an  endless  heaven  to  pay  me  for 
what  I  can  do.  I  believe  in  the  endless  life,  and  end¬ 
less  felicity  of  heaven,  but  not  as  a  reward.  I  believe 
in  the  punishment  which  the  Scriptures  teach 'as  the 
retribution  for  sin,  but  I  do  not  believe  in  the  end¬ 
lessness  of  it,  and  that  is  just  the  point  we  are  in¬ 
vestigating  now. 

Well,  now,  “whosoever  believeth  on  him  shall  not 
perish,  but  have  everlasting  life.”  Well,  what  shall 
he  have  in  consequence  of  his  faith  ?  He  enters  into 
the  enjoyment  of  life  ;  he  shall  not  perish.  Well, 
what  is  the  perishing  ?  The  perishing  is  that  which 
is  retribution  or  punishment  for  his  neglect  to  search 
the  Scriptures  and  gain  the  truth,  and  possess  and 
enjoy  it,  and  do  good  with  it.  The  perishing  is  the 
punishment  he  receives  for  his  neglect  and  disobe¬ 
dience.  All  that  is  contrasted  with  the  blessings 
which  he  receives  as  the  reward  for  his  obedience. 
Neither  of  them  is  endless;  I  frankly  confess  that 
neither  of  them  is  endless.  The  Scriptures  do  not 
teach  that  the  reward  of  obedience  is  an  endless*  re¬ 
ward.  1  never  had  any  faith  in  that  direction. 

But,  Rev.  xiv,  io.  There  are  persons  found  here 
who  were  tormented  day  and  night  forever  and  ever. 
That  is  answered  in  the  thirty-fourth  chapter  of 
Isaiah,  in  regard  to  the  people  of  Idumea,  the  smoke 
of  whose  torment  ascended  up  forever  and  ever.  He 
says  this  refers  to  the  future  state,  because  it  is  fol¬ 
lowed  by  the  language  :  “  Blessed  are  the  dead  which 
die  in  the  Lord  from  henceforth :  Yea,  saith  the 
Spirit,  that  they  may  rest  from  their  labors  ;  and  their 
works  do  follow  them.”  How  does  he  know  that  re¬ 
fers  to  a  scene  beyond  literal  death  ?  He  infers  that. 
Why  ?  Because  it  is  a  necessary  inference  to  make 
something  for  his  case.  Let  us  examine  this  case. 


mr.  carlton’s  second  speech,  225 

Let  us  examine  this  use  of  that  text  for  a  moment. 
If  it  refers  to  a  future  blessedness,  to  be  enjoyed  by 
the  Christian,  why  does  the  divine  Spirit  say,  “from 
henceforth?”  Was  it  not  just  as  true  before  that 
time,  that  the  righteous  were  blest,  as  it  is  true 
since?  What  is  the  signification  of  “from  hence¬ 
forth  ?  ”  We  would  like  a  little  light  on  that  subject. 
The  fact  is,  there  is  meaning  in  this  language.  There 
is  significance — there  is  a  reason  why  he  said  “  from 
henceforth.”  What  is  it  ?  Go  back  to  the  sixth  of 
Romans  :  “  Likewise  reckon  ye  also  yourselves  to  be 
dead  indeed  unto  sin.”  The  individual  that  is  dead 
unto  sin,  dies  indeed  ;  he  dies  to  sin,  but  is  alive  unto 
God.  Well,  now,  blessed  are  the  dead  that  die  to  sin 
from  henceforth.  Now,  I  can  understand  why  it 
was.  They  had  been  bitterly  persecuted  before  the 
time  referred  to,  and  here  the  power  of  the  perse¬ 
cutor  was  going  to  be  broken,  and  the  Church  blest 
and  put  in  the  enjoyment  of  their  faith.  Write' 
“  Blessed  are  the  dead  which  die  in  the  Lord  from 
henceforth  :  they  rest  from  their  labors  forever,”  an 
enjoyment  which  was  not  vouchsafed  to  the  early 
Christians.  If  the  brother  will  take  it  to  the  future 
world,  let  him  go  at  “  henceforth,”  and  explain  it, 
which  no  man  has  ever  done  yet. 

Hebrews  iv.  Attention  is  called  to  the  rest  that 
remains  to  the  people  of  God.  That  is  a  favorite 
subject  with  me.  I  delight  in  that.  Let  us  look  at 
this  matter  now,  “lest  any  of  you  come  short  of  it;” 
because  those  to  whom  it  was  first  preached  entered 
not  in  because  of  unbelief ;  but  we,  which  have  be¬ 
lieved,  do  enter  in.  What,  the  rest  before  the  labor  ? 
Or,  is  not  the  labor  here  in  this  world,  and  the  rest 
up  yonder  ?  He  says  “we  do  enter  the  rest”  by  be¬ 
lieving  the  truth.  Our  souls  are  filled  with  joy  un¬ 
speakable,  and  full  of  glory;  for  if  Joshua  had  given 
them  rest,  he  would  not  have  spoken  of  another  day. 


226 


THE  DESTINY  OF  MAN. 


I  know  it  reads  Jesus  ;  but  the  brother  knows  it 
ought  to  read  Joshua.  That  it  is  a  present  and 
special  rest  is  evident  from  the  fact  that  the  apostle 
adds,  “  We  which  have  believed  do  enter  in.”  Here 
is  the  rest  for  the  people  of  God.  Is  that  the  endless 
rest  of  heaven  ?  The  apostle  cuts  that  off. 

Romans  ii,  6 — 1 1.  I  suppose  this  is  quoted  for  the 
purpose  of  using  the  words  immortality  and  eternal 
life.  This  is  generally  quoted  for  the  purpose  of 
showing  that  immortality  and  endless  life  must  be 
sought  for ;  but,  unfortunately,  the  word  translated 
immortality  here  is  not  athanasian.  It  is  not  the 
word  that  denotes  continued  existence  ;  but  aphthar- 
sia ,  a  word  that  denotes  incorruptness.  And  they 
that  seek  incorruptness,  what  is  the  reward  to  them  ? 
Spiritual  life.  Yes,  said  Jesus,  “I  am  come  that  they 
might  have  life,  and  have  it  more  abundantly.”  This 
blessing  he  vouchsafes  to  the  believer,  the  sincere 
follower.  He  has  life  in  him,  and  the  life  he  lives 
is  a  life  of  faith  in  the  Son  of  God. 

Now,  in  summing  up  this  matter,  we  want  you  to 
consider  where  the  evidence — the  proof — is  that  has 
been  presented  to  establish  the  endlessness  of  the 
punishment  of  any  body.  Have  you  seen  any  of  it  ? 
I  have  not. 

I  turn,  then,  to  consider  the  teaching  of  the  Script¬ 
ures  in  regard  to  punishment,  by  way  of  a  negative  ar¬ 
gument.  We  look  now  at  the  time  that  God  placed  our 
race  on  the  earth — the  first  human  pair.  He  institutes 
a  government  over  them.  He  does  not  leave  them  in 
the  dark  in  regard  to  the  principles  of  his  govern¬ 
ment,  nor  the  nature  of  the  penalty  affixed  to  trans¬ 
gression.  He  says  :  Of  the  tree  of  the  knowledge  of 
good  and  evil  thou  shalt  not  eat,  because  if  you  do,  I 
want  you  to  understand  you  are  on  probation  here; 
and  after  your  race  shall  have  been  run,  and  you  shall 
have  left  this  world,  you  will  be  brought  to  a  great 


MR.  MOORE’S  THIRD  SPEECH.  22J 

judgment-seat ;  and  there  the  dread  decision  will  be 
made.  Your  case  will  be  investigated;  and  if  you 
have  disobeyed  me,  you  will  find  your  home  in  end¬ 
less  sorrow  and  burning.  Did  he  say  so?  Let  us 
see.  God  does  not  hoodwink  the  first  human  pair. 
He  says  :  “  In  the  day  thou  eatest  thereof,  thou  shalt 
surely  die.”  I  know  the  serpent  told  them  they  should 
not  surely  die  ;  but  the  serpent  lied.  God  being  true, 
they  did  die,  just  when  he  said  they  should.  How 
long  does  he  tell  them  that  the  punishment  for  their 
disobedience  should  follow — endlessly?  No,  sir! 
Until  thou  return  to  the  ground.  \Time  expired. 


[mr.  moore’s  third  speech.] 

Messrs.  Moderators,  and  Respected  Auditors  : 

I  shall  proceed  to  conclude  the  argument  on  an¬ 
titheses  before  examining  the  remarks  of  the  last 
speech.  I  had  just  read  Romans  ii,  6—  1 1 .  I  turn 
to  Rev.  xx,  io:  “And  the  devil  that  deceived  them 
was  cast  into  the  lake  of  fire  and  brimstone,  where 
the  beast  and  the  false  prophet  are,  and  shall  be 
tormented  day  and  night  forever  and  ever.”  This  is 
contrasted  with  the  New  Jerusalem,  the  happy  home 
of  the  righteous,  whose  names  were  found  in  the 
Lamb’s  book  of  life.  Here  the  persons  whose  names 
were  in  the  Lamb’s  book  of  life  on  the  one  side,  and 
those  that  are  wicked  and  abominable,  as  Rev.  xxi, 
7,  8,  will  show,  are  placed  on  the  other  side  in  con¬ 
trast.  One  of  them,  it  is  said,  shall  enjoy  the  ben¬ 
efits  of  the  new  city  described  in  the  twenty-first 
chapter,  while  the  other  is  to  endure  the  torments 
of  the  fire  and  brimstone.  I  read  now  Rev.  xxi,  27 : 
“And  there  shall  in  nowise  enter  into  it  any  thing 
that  defileth,  neither  whatsoever  worketh  abomina- 


228 


THE  DESTINY  OF  MAN. 


tion,  or  maketh  a  lie ;  but  they  which  are  written  in 
the  Lamb’s  book  of  life.”  Also  xxii,  14,  15  :  “Blessed 
are  they  that  do  his  commandments,  that  they  may 
have  right  to  the  tree  of  life,  and  may  enter  in 
through  the  gates  into  the  city.  For  without  are 
dogs  and  sorcerers,  and  whoremongers,  and  murder¬ 
ers,  and  idolaters,  and  whosoever  loveth  and  maketh 
a  lie.”  The  time  when  this  is  to  occur  is  described 
Rev.  xxi,  1-5  :  “And  I  saw  a  new  heaven  and  a  new 
earth  :  for  the  first  heaven  and  the  first  earth  were 
passed  away ;  and  there  was  no  more  sea.  And  I 
John  saw  the  holy  city,  new  Jerusalem,  coming  down 
from  God  out  of  heaven,  prepared  as  a  bride  adorned 
for  her  husband.  And  I  heard  a  great  voice  out  of 
heaven  saying,  Behold,  the  tabernacle  of  God  is  with 
men,  and  he  will  dwell  ^yith  them,  and  they  shall  be 
his  people,  and  God  himself  shall  be  with  them,  and 
be  their  God.  And  God  shall  wipe  away  all  tears 
from  their  eyes  ;  and  there  shall  be  no  more  death, 
neither  sorrow,  nor  crying,  neither  shall  there  be 
any  more  pain :  for  the  former  things  are  passed 
away.  And  he  that  sat  upon  the  throne  said,  Be¬ 
hold,  I  make  all  things  new.  And  he  said  unto  me, 
Write:  for  these  words  are  true  and  faithful.”  First, 
then,  there  will  be  a  new  heaven  and  a  new  earth. 
Second,  there  shall  be  no  sea.  Is  there  a  sea? 
Third,  the  new  Jerusalem,  with  its  jasper  walls,  with 
its  river  of  the  water  of  life,  flowing  from  beneath  the 
throne  of  God,  through  the  streets  of  it,  fringed  by 
the  tree  of  life.  Fourth,  all  tears  are  wiped  away, 
sorrow  and  pain  are  no  more.  Fifth,  “All  things 
are  new.”  Sixth,  the  wicked  cast  into  the  burning 
lake.  Seventh,  no  more  night  there,  and  no  sun,  for 
the  Lord  God  and  the  Lamb  is  the  light  of  the  city. 
This  comports  with  Matthew  xxv,  31-33:  He  will 
separate  between  the  good  and  the  bad  ;  he  will  place 
the  righteous  on  his  right,  and  the  wicked  on  his  left, 


MR.  MOORE’S  THIRD  SPEECH.  229 

and  say  to  those  on  his  right,  “  Come,  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world  ;  ”  and  to  those  on 
his  left,  “  Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels.”  Without 
detaining  you  with  much  criticism,  let  me  return  and 
observe  that  these  scenes  and  events  indicated  by 
this  must  lie  beyond  the  present.  We  have  still  the 
same  heavens  and  earth.  We  have  not  yet  the  new 
Jerusalem  described  in  Revelations  xxi.  There  are 
still  tears  on  the  faces  of  men.  Pain  is  in  the  body 
of  men.  All  things  are  not  new,  but  seem  as  they 
did  of  old  ;  the  sun  shines,  the  moon  still  keeps  her 
place,  and  the  stars  nightly  gem  the  skies.  The 
wicked  are  yet  among  the  righteous ;  separation 
has  not  yet  been  made.  These  things,  then,  from 
the  necessity  of  the  case,  lie  beyond  this  state  of 
existence,  and  can  only  occur  “  when  the  Lord 
Jesus  shall  be  revealed  from  heaven,  with  his  mighty 
angels,  in  flaming  fire,  taking  vengeance  on  them 
that  know  not  God,  and  obey  not,  and  that  obey 
not  the  gospel  of  our  Lord  Jesus  Christ.”  The 
contrast  is  so  perfect  and  complete,  that  I  do  not 
need  to  enlarge  further.  You  have,  hence,  the 
saved  here  in  the  new  Jerusalem,  wherein  dwelleth 
righteousness,  with  a  right  to  the  tree  of  life,  and  to 
enter  into  the  heavenly  city,  and  all  the  immunities 
and  advantages  accruing  therefrom  ;  while  the  wicked 
are  cast  away,  turned  into  the  home  of  the  devil  and 
his  angels  ;  and  into  it  all  men  are  cast  who  are  ulti¬ 
mately  disobedient.  Here  is  the  ultimate  state  and 
final  condition,  and,  from  the  necessities  of  the  case, 
endless. 

Matthew  states  the  antithesis  between  the  wicked 
and  the  righteous  again,  after  the  description  that  I 
have  referred  to,  beginning  with  the  31st  verse,  in 
which  the  Son  of  man  on  the  throne  of  his  glory,  as 


230 


THE  DESTINY  OF  MAN. 


the  judge  of  the  universal  assembling,  separates  the 
good  and  the  bad.  The  final  sentence  is  in  the  46th 
verse:  “And  these  shall  go  away  into  everlasting 
punishment :  but  the  righteous  into  life  eternal.” 
The  word  eternal  in  the  last  clause  is  the  same  in 
Greek  with  the  word  everlasting  in  the  first  clause. 
They  signify  eternal  duration,  and  is  executed  at  the 
time  when  Jesus  shall  separate  between  the  good  and 
the  bad,  and  the  duration  of  the  condition  of  each  is 
expressed  by  this  word  aionios ,  everlasting,  eternal, 
endless. 

I  shall  now  return,  and  examine  the  matter  con¬ 
tained  in  the  speech  to  which  you  have  just  listened. 
“I  never  did  a  good  act  through  fear,”  said  Bro.  Carl¬ 
ton.  I  presume  to  say,  that,  as  a  matter  of  course, 
he  had  reference  to  slavish  fear.  In  Ecclesiastes  xii, 
Solomon  says,  that  “  to  fear  God,  and  keep  the  com¬ 
mandments,  is  the  whole  duty  of  man ;  ”  and  if  my 
brother  has  never  feared  God,  he  had  better  begin 
soon,  or  he  will  not  do  his  duty.  And  Paul  says,  we 
should  “  fear  of  entering  into  his  rest,  lest  any  should 
'come  short  of  it.”  The  fear  that  is  spoken  of  is  to 
prompt  the  individual  as  a  motive  to  labor  to  enter 
into  that  rest.  I  turn  back  to  examine  the  chapter, 
so  as  to  note  the  criticism  he  has  offered.  It  depends 
merely  on  the  present  tense  of  the  verb,  which  ex¬ 
presses  merely  a  general  truth.  You  are  aware  that 
it  is  a  law  of  the  English  language,  that  a  general 
truth  is  to  be  expressed  by  the  present  tense.  That 
is  the  kind  of  truth  that  is  expressed  in  the  present 
instance.  My  brother  knows  that,  and  every  man 
does  who  knows  any  thing  of  the  force  and  structure 
of  the  English  language.  Let  us  therefore  fear,  lest 
a  promise'  being  left  us,  any  of  you  should  seem  to 
come  short  of  it.  For  unto  us  was  the  Gospel  preached, 
as  well  as  unto  them.  But  the  word  preached — that 
is,  to  the  Jews  in  the  wilderness — did  not  profit  them, 


mr.  moore’s  third  speech.  231 

not  being  mixed  with  faith  in  them  that  heard  it. 
Gospel  means  glad  tidings.  What  glad  tidings  ?  A 
promise  made  of  a  rest  in  this  world  ;  and  to  preach 
that  to  them  was  to  preach  the  Gospel.  Temporal 
rest  for  them  was  the  type  of  the  rest  for  us.  Ours, 
then,  must  be  something  else  than  temporal.  It  is 
antitypical,  and,  if  temporal,  it  can  not  be  antitypi¬ 
cal.  If  the  one  is  temporal,  the  other  must  be  end¬ 
less  and 'eternal.  If  the  one  is  in  time,  the  other 
must  be  in  eternity.  The  Gospel  preached  to  them 
has  reference  to  temporal  rest ;  the  Gospel  preached 
to  us  had  reference  to  eternal  rest.  When  God  com¬ 
pleted  the  work  of  creation,  he  rested,  for  rest  follows 
the  completion  of  work.  The  man  rests  when  he  has 
completed  his  work  ;  and  only  when  his  work  is  done 
can  he  be  said  to  enter  into  his  rest.  I  inquire  whether 
it  is  possible  to  suppose  that  the  Christian  entered 
into  his  rest  before  his  work  is  accomplished  ?  Will 
he  not  continue  to  work  until  his  work  is  accom¬ 
plished  ?  I  read  now  Hebrews  iii,  14:  “For  we  are 
made  partakers  of  Christ,  if  we  hold  the  beginning 
of  our  confidence  steadfast  unto  the  end.”  If  we  do 
something  according  to  divine  requirement,  we  are 
partakers  of  Christ.  This  is  conditional,  and  it  must 
be  held  unto  the  end.  Paul  says,  in  2  Timothy  iv, 
7,  8 :  “I  have  fought  a  good  fight,  I  have  finished  my 
course,  I  have  kept  the  faith  :  henceforth  there  is  laid 
up  for  me  a  crown  of  righteousness,  which  the  Lord, 
the  righteous  Judge,  shall  give  me  at  that  day;  and 
not  to  me  only,  but  unto  all  them  also  that  love  his 
appearing.”  Do  you  observe,  he  continues  to  work 
on,  and  he  says  his  work  was  finished.  When  he 
was  about  to  die  he  rested  now  from  the  persecutions, 
trials,  and  afflictions  of  this  world,  and  his  works  fol¬ 
low  him,  and  will  follow  him,  and  continue  to  increase 
in  the  aggregate  quantity  of  good,  until  the  last  gen¬ 
eration  of  mankind  shall  be  called  home  by  the  last 


232 


THE  DESTINY  OF  MAN. 


great  trump  of  God,  and  then,  and  not  till  then,  can 
the  ultimate  quantity  of  good  accomplished  by  this 
great  man  be  seen  ;  and,  for  that  very  reason,  it  is 
impossible  to  present  to  an  assembled  universe  of 
finite  intelligence  a  just  judgment  of  God  ;  and,  for 
this  reason,  he  has  “  appointed  a  day,  in  which  he 
will  judge  the  world  in  righteousness  by  that  man 
whom  he  hath  ordained,”  as  stated  by  Paul,  in  Acts 
xvii.  Then  the  “  rest  remains,”  and  those  that  be¬ 
lieve  do  enter  into  it  prospectively.  It  is  a  matter 
of  prospect,  as  it  was  with  those  Israelites  when  they 
heard  the  Gospel.  The  Gospel  is  preached  to  us 
that  believe,  and  we  believe  as  they  did  from  the  wil¬ 
derness.  They  believed  they  would  have  the  rest ; 
so  do  we,  if  we  comply  with  the  conditions.  See 
eleventh  verse  :  “  Let  us  labor  therefore  to  enter  into 
that  rest.”  Why  ?  “  Lest  any  man  fall  after  the  same 
example  of  unbelief.”  What  does  he  mean  ?  He 
refers  to  the  fact  that  the  Israelites,  in  their  journey- 
ings,  on  account  of  their  infidelity  in  the  promises 
of  God,  fell  in  the  wilderness  ;  all  of  them  over  twenty 
years  of  age,  except  Caleb  and  Joshua,  fell  in  the  wil¬ 
derness,  because  they  were  not  worthy.  “Forty  years 
ye  shall  wander,  for  you  shall  not  enter  in,  because 
you  are  not  worthy ;  but  your  wives  and  little  ones, 
them  will  I  bring  into  this  land.”  Their  unbelief 
caused  them  to  fall  short  of  the  promised  land.  Your 
unbelief  will  cause  you  to  fall  short  of  the  celestial 
land,  promised  to  them  that  accept  his  will.  I  shall 
take  it  as  granted  that  I  have  answered  that  point, 
and  I  do  not  know  that  I  shall  be  at  all  called  upon 
to  refer  to  the  matter  any  more  to  the  conclusion  of 
the  debate. 

The  illustration  about  the  motive  or  influence  of 
fear  on  the  man,  I  had  overlooked.  When  speaking 
on  that  subject  he  made  an  illustration  in  regard  to 
the  boy  walking  the  plank  two  feet  high  and  another 


MR.  MOORE’S  THIRD  SPEECH. 


233 


one  hundred  feet  high.  To  my  mind  there  was  no 
point  in  it.  Here  are  dangers  ahead,  and  not  dangers 
that  the  individual  walks  upon.  He  threatens  the 
transgressor  with  punishment  after  the  transgression 
is  completed.  Hence,  he  has  mistaken  the  whole 
matter.  He  makes  the  idea  of  walking  the  plank  the 
punishment  or  suffering.  If  that  is  not  the  case  there 
is  no  point  in  it.  But  you  see  the  punishment  is  what 
follows  after  he  has  walked  the  whole  length  of  the 
plank,  and  hence  the  idea  of  the  plank  has  nothing 
to  do  with  it.  The  question  is  the  motive  in  punish¬ 
ment  to  be  endured  after  the  plank  is  removed. 
Will  it  have  a  greater  influence  if  the  danger  is  at  the 
end  than  in  the  other  case  ?  Will  the  individual  be 
more  likely  to  be  deterred  from  walking  on  the  plank  ? 
The  plank  is  an  easy  one  because  it  harmonizes  with 
the  flesh.  It  is  consequently  very  low  down.  When 
you  place  the  motive  at  the  end  of  the  plank — a  sim¬ 
ple,  trifling  whipping  that  will  not  amount  to  any 
thing  in  the  world— will  that  be  as  powerful  a  mo¬ 
tive  to  induce  the  man  to  walk  on  the  plank  as  it 
would  if  the  punishment  was  to  lose  his  citizenship 
and  every  blessing  that  could  be  conferred  upon  him  ? 
Let  him  have  the  benefit  of  his  plank.  I  am  glad  he 
introduced  it,  for  it  has  only  helped  me. 

He  attempts  to  make  out  that  the  everlasting  life 
is  to  be  enjoyed  within  the  circle  of  life  here.  Has 
he  not  learned  the  fact  that  everlasting  life  is  in  Jesus 
Christ  ?  Colossians  iii,  1-4  :  “  If  ye  then  be  risen  with 
Christ,  seek  those  things  which  are  above,  where 
Christ  sitteth  on  the  right  hand  of  God.  Set  your 
affection  on  things  above,  not  on  things  on  the  earth. 
For  ye  are  dead,  and  your  life  is  hid  with  Christ  in 
God.  When  Christ,  who  is  our  life,  shall  appear,  then 
shall  ye  also  appear  with  him  in  glory.”  On  what 
condition  ?  Why,  on  the  condition  that  they  set  their 
affections  on  things  above  and  not  on  things  on  the 
20 


234 


THE  DESTINY  OF  MAN. 


earth.  Again,  John  i :  “In  him  was  life  ;  and  the  life 
was  the  light  of  men.”  Again,  in  the  fifth  chapter : 
“In  him  is  eternal  life,”  and  again,  “  that  it  is  life  to 
believe  in  the  only  begotten  Son  of  God.”  Let  me 
mark  a  circle.  Let  it  embrace  the  life.  If  an  indi¬ 
vidual  is  outside  of  the  circle  he  is  in  death.  The 
circle  of  eternal  life  is  in  Jesus.  The  endless  pleas¬ 
ures  of  heaven  are  in  him,  and  that  is  the  reason  why 
when  the  individual  flees  from  sin  he  is  brought  within 
this  divine  periphery,  and  just  as  long  as  he  remains 
obedient  continues  in  possession,  and  no  man  can  take 
it  from  him.  Suppose  he  becomes  an  infidel  and  puts 
himself  outside  of  the  divine  circle,  outside  of  the 
eternal  life.  He  knows  the  life  may  be  enjoyed  now, 
and  continued  to  be  enjoyed  through  the  eternal  cycles, 
but  only  on  condition  of  his  continuing  where  the 
life  is. 

Where  is  hopelessly  worn-out  land  ?  I  was  glad 
to  hear  that  poetic  description  that  the  prophet  gave 
of  the  church.  I  have  only  to  say  that  it  is  a  poetic 
description,  and  every  body  knows  that  the  language 
of  prophecy  is  to  be  taken  metaphorically  and  in  view 
of  the  object  contemplated.  Here  we  have  a  literal 
statement  of  the  thing  presented  in  Hebrews  vi,  8, 
and  so  clear  and  plain  was  the  comment  of  Dr.  Mac- 
knight,  that  I  think  further  criticism  is  useless.  You 
know,  and  every  one  knows,  that  when  land  has 
received  all  the  dressing  and  cultivating  it  is  possible 
.  to  give  it,  and  still  will  produce  nothing,  every  sensi¬ 
ble  man  would  abandon  it  as  worthless.  That  repre¬ 
sents  the  person  who,  after  having  believed  in  Jesus 
Christ,  denounces  him  and  becomes  an  apostate,  and 
that  is  the  end  of  such  a  man. 

The  future  happiness  is  not  a  matter  of  debt,  not  a 
result  of  works.  I  am  aware  that  God  can  never  be  in 
debt  to  man  as  debt  and  credit.  But  I  have  this  to 
say,  that  the  salvation  in  this  life  is  spoken  of  as  a 


mr.  moore’s  third  speech. 


235 


salvation  of  grace,  while  the  salvation  beyond  this  life 
is  spoken  of  as  depending  on  obedience  to  the  Gos¬ 
pel.  Philippians  ii,  12:  “Wherefore,  my  beloved,  as 
ye  have  always  obeyed,  not  as  in  my  presence  only, 
but  how  much  more  in  my  absence,  work  out  your 
own  salvation  with  fear  and  trembling.”  They  were 
good  men,  they  were  Christian  men,  they  were  in  the 
proper  condition,  and  what  of  it  ?  They  were  in  the 
enjoyment  of  the  benefits  of  the  redemption  and  in 
possession  of  the  eternal  life  in  Christ,  because  they 
were  in  him.  But  he  says  to  them,  “  Work  out  your 
own  salvation  with  fear  and  trembling.”  What  can  a 
passage  of  this  kind,  addressed  to  such  a  class  of  per¬ 
sons,  mean,  unless  it  means  that  the  salvation  was  to 
be  secured  by  working  it  out  according  to  God’s  good 
pleasure?  Hebrews  xv,  8,  9:  “Though  he  were  a 
son,  yet  learned  he  obedience  by  the  things  which  he 
suffered.  And  being  made  perfect,  he  became  the 
author  of  eternal  salvation  unto  all  them  that  obey 
him.”  How  many  does  he  propose  to  save?  Just 
simply  those  that  obey  him. 

2  Peter  i,  5  :  “  And  besides  this,  giving  all  diligence, 
add  to  your  faith,  virtue  ;  and  to  virtue,  knowledge  ; 
and  to  knowledge,  temperance  ;  and  to  temperance, 
patience  ;  and  to  patience,  godliness,”  etc.;  for  if  you 
do  these  things  an  entrance  shall  be  administered 
unto  you.  Hence,  the  enjoyment  of  the  benefits  of 
the  everlasting,  the  ultimate,  salvation  hangs  upon  the 
individual  doing  these  things. 

Revelations  xxii,  14:  “Blessed  are  they  that  do 
his  commandments,  that  they  may  have  right  to  the 
tree  of  life,  and  may  enter  in  through  the  gates  into 
the  city” — that  is,  into  the  new  Jerusalem.  That, 
we  have  shown  you,  was  the  contrast  of  the  lake  of 
fire,  the  ultimate  condition  of  those  that  were  brought 
up  through  tribulation,  and  had  washed  their  robes 
and  were  made  meet  for  the  Master’s  use.  I  would 


236 


THE  DESTINY  OF  MAN. 


not  positively  demand  of  God,  as  a  matter  of  right, 
even  life  here.  God  gave  life  to  all  things,  and  so 
far  as  debt  is  concerned,  I  ask  nothing ;  but  I  do 
insist  that  God  offers  mercy  to  the  rebel  who  has  no 
right  to  ask  it ;  and  let  me  say  that  the  individual 
that  rebelled  against  this  government  forfeited  his 
right  of  American  citizenship,  except  the  right  to  be 
executed  as  a  criminal,  as  every  man  acquainted  with 
the  nature  of  law  knows  ;  but  when  the  government 
saw  fit  to  offer  to  the  criminal  pardon,  it  was  a  gra¬ 
cious  act ;  and  his  citizenship,  after  he  receives  the 
benefits  of  the  gracious  mercy,  depends  upon  his  con¬ 
tinuance  in  well-doing,  his  conformity  to  the  requisi¬ 
tions  of  the  laws  of  his  country;  and  hence,  in  the 
same  way,  when  the  rebel  to  the  government  of 
Almighty  God  has  forfeited  every  right,  he  is  offered 
pardon,  it  is  a  gracious  act,  and  his  perfection  as  a 
citizen  of  the  divine  government,  and  his  enjoyment 
of  the  benefits  of  citizenship  depends  upon  his  con¬ 
tinuance  in  good  works,  as  the  entire  tenor  of  the 
Sacred  Scriptures  imports.  [ Time  expired. 


[mr.  carlton’s  third  speech.] 

Brother  Moderators,  and  Respected  Audit07's  : 

Quotations  were  made  from  Revelations  xx,  io, 
connected  with  Revelations  xxi,  22,  in  regard  to 
the  new  Jerusalem  and  the  condition  of  those  out¬ 
side  of  this  new  Jerusalem,  and  he  says  this  re¬ 
fers  to  the  final  home  of  man.  Afterward  these 
scenes  are  closed,  and  then  there  are  classes  not  hav- 
.  ing  an  opportunity  to  enter  this  city.  He  teaches 
that  this  new  Jerusalem  is  heaven.  There  is  some 
difficulty  in  the  way  of  understanding  this  to  be 
heaven.  “And  I  John  saw  the  new  Jerusalem,  the 


237 


mr.  carlton’s  third  speech. 

holy  city,  coming  down  from  God  out  of  heaven.” 
What !  heaven  coming  out  of  heaven?  How  is  that  ? 
Where  did  it  come  to  ?  It  came  here  where  we  are. 
“  And  then  I  heard  a  great  voice  out  of  heaven, 
saying,  Behold,  the  tabernacle  of  God  is  with  men, 
and  he  will  dwell  with  them,  and  they  shall  be  his 
people,  and  God  himself  shall  be  with  them,  and  be 
their  God.”  Any  body  can  see  from  this  that  the 
new  Jerusalem  is  not  heaven  itself;  and  the  fact, 
that  at  a  certain  time  there  were  certain  persons 
outside  of  the  new  Jerusalem,  does  not  go  far  to 
prove  that  they  will  be  endlessly  outside  of  heaven. 
It  is  terribly  strained.  Nothing  to  justify  it.  And 
then  the  stars  are  still  shining.  Does  he  want  us  to 
understand  that  the  literal  stars  are  going  to  cease 
to  shine  after  awhile?  If  he  is  going  to  understand 
these  Scriptures  in  the  literal  sense,  in  regard  to 
these  stars,  where  are  they  going  to  fall  to  ?  I  know 
there  have  been  persons  who  have  understood  these 
passages  in  a  literal  sense  in  regard  to  the  stars  fall¬ 
ing.  A  few  years  ago,  when  the  meteors  fell,  there 
was  a  little  boy  that  insisted  they  were  stars.  He  said 
he  knew  they  were  stars,  for  his  mother  had  brought 
some  of  them  in,  and  put  them  in  the  bureau ; 
and  he  said  they  were  as  good  as  ever,  only  some  of 
the  corners  were  knocked  off  a  little.  [Laughter.] 
Does  he  want  us  to  understand  that  he  believes  the 
literal  stars  are  going  to  fall?  If  he  believes  any 
thing  of  the  kind,  will  he  tell  us  where  they  are  go¬ 
ing  to  fall  to  ?  A  person  may  sometimes  talk  a  great 
deal  without  saying  any  thing.  But  in  Matthew  xxv, 
31-46,  we  have  the  parable  of  the  sheep  and  the 
goats,  which  he  quotes.  I  suppose  he  means  an  argu¬ 
ment  by  that.  “  When  the  Son  of  man  shall  come  in 
the  glory  of  his  father,  and  the  holy  angels  with  him, 
then  shall  he  sit  upon  the  throne  of  his  glory  :  and 
before  him  shall  be  gathered  all  nations  :  and  he  shall 


238 


THE  DESTINY  OF  MAN. 


separate  them  one  from  another,  as  a  shepherd  di- 
videth  his  sheep  from  the  goats  :  and  he  shall  set  the 
sheep  on  his  right  hand,  but  the  goats  on  his  left.” 
He  wants  us  to  understand,  rather  by  implication, 
that  this  refers  to  the  final  judgment  at  the  close  of 
time,  when  there  are  two  classes  to  be  judged,  one 
represented  by  the  sheep,  the  other  by  the  goats ; 
and  these  are  to  separated,  and  the  righteous  are  to 
be  blessed,  and  the  wicked  are  to  be  turned  into 
everlasting  fire.  He  can  not  claim  this  Scripture  in 
the  sense  in  which  he  introduces  it.  It  is  when  the 
Son  of  man  was  to  come  that  this  was  to  take  place. 
“  For  the  Son  of  man  was  to  come  in  the  glory  of  his 
father,  with  his  angels,  to  reward  every  man  accord¬ 
ing  to  his  work.”  (See  Matthew  xvi,  27,  28.)  “  Verily, 

I  say  unto  you,  There  be  some  standing  here,  which 
shall  not  taste  of  death,  till  they  see  the  Son  of  man 
coming  in  his  kingdom.”  There  were  some  there 
that  were  not  to  die  till  he  should  commence  this 
work.  Then  this  judgment  was  to  transpire,  but  it 
was  accomplished  1800  years  ago.  That  is  not  the 
only  difficulty  that  lies  in  the  way  of  the  common 
interpretation  or  application  of  this  passage  of  Script¬ 
ure.  In  this  final  judgment  he  says  there  are  two 
classes,  but  in  this  judgment  there  are  three  classes. 
“Then  shall  the  judge  say  to  them  on  the  right  hand, 
Come,  ye  blessed  of  my  father,  etc.”  “  Inasmuch  as 
ye” — you  righteous — “did  it  unto  one  of  the  least  of 
these,  my  brethren,  ye  did  it  unto  me.”  “  Then  shall 
the  judge,  say  unto  those  on  the  left  hand,  Depart 
from  me,  ye  cursed,  etc.”  “  Inasmuch  as  ye  did  it 
not  to  one  of  the  least  of  these,  ye  did  it  not  unto 
me.”  The  righteous  on  the  right,  the  wicked  on  the 
left,  and  the  disciples  are  represented  as  a  third  and 
entirely  different  class.  That  spoils  the  whole  thing 
for  your  final  judgment.  And  then  what  about  the 
salvation  by  faith?  For  there  is  not  a  word  said 


mr.  carlton’s  third  speech.  239 

about  any  one’s  being  put  there  on  the  right  hand 
because  they  believed  on  the  Lord  Jesus  Christ.  I 
suppose  that  is  omitted  because  they  did  not  believe 
in  him.  They  were  not  believers  in  Christ  at  all. 
There  is  a  very  good  reason  why  there  was  nothing 
said  about  their  faith.  But  “  these  my  brethren  ” 
were  the  faithful.  But  the  parable  of  the  sheep  and 
goats  concludes  with  the  forty-sixth  verse  :  “  These 
shall  go  away  into  everlasting  punishment,  but  the 
righteous  into  life  eternal.”  Everlasting  punish¬ 
ment — how  long  is  everlasting  ?  If  we  take  the  time 
now  for  duration,  Jonah  was  punished  with  everlast¬ 
ing  punishment.  How  long?  Three  days  and  three 
nights.  The  Israelites  possessed  the  land  of  Canaan 
for  an  everlasting  inheritance.  They  have  not  been 
there  for  thousands  of  years.  The  Aaronic  priest¬ 
hood  was  to  be  an  everlasting  priesthood,  which  ter¬ 
minated  eighteen  hundred  years  ago,  or  else  Jesus 
Christ  was  an  impostor.  These  are  things  to  be 
looked  at  in  the  Scripture  about  the  use  of  the 
English  word  everlasting. 

Now,  what  about  the  life  which  was  said  to  be  in 
contrast  with  it — eternal  life?  Well,  eternal  has  just 
the  same  signification  as  everlasting,  precisely,  nothing 
more  and  nothing  less.  But  the  brother  intimates 
that  his  power  and  thunder  are  found  in  the  Greek. 
Then  let  us  go  to  the  Greek.  It  is  the  same  word, 
aionios,  that  is  employed  in  both  cases.  Very  well, 
insist,  if  you  please,  that  the  original  is  the  same  in 
both  instances,  and  then  what  does  it  mean  ?  I 
notice  in  reading  the  Scriptures  that  in  Matthew 
xxxiv,  3,  we  find  the  noun  from  which  this  adjective 
is  derived.  “And  as  he  sat  upon  the  Mount  of 
Olives,  the  disciples  came  unto  him  privately,  saying, 
Tell  us,  when  shall  these  things  be?  and  what  shall  be 
the  sign  of  thy  coming,  and  of  the  end  of  the  world  ?” 
I  know  many  persons  suppose  that  means  the  literal 


240 


THE  DESTINY  OF  MAN. 


world ;  but  it  has  no  more  reference  to  the  end  of 
this  literal  world  than  it  would  have  for  us  to  talk 
about  dinner.  The  word  does  not  denote  the  world, 
it  is  a  word  the  utmost  force  of  which  denotes  time, 
and  not  a  planet,  a  world,  or  mode  of  being.  The 
word  is  aionos.  What  was  to  be  the  sign  of  these 
things  and  the  termiation  of  the  aionos  ?  There  is 
the  noun  now  in  xxv,  46.  Jesus  employs  the  adjective 
aionios  and  applies  it  to  punishment.  They  had 
asked  him  what  should  be  the  sign  of  the  end  of  the 
period  denoted  by  the  noun,  and  he  tells  them,  but 
uses  the  adjective  derived  from  the  same  noun  which, 
we  are  told,  denotes  endless  duration.  By  virtue  of 
what  rule  of  criticism  can  a  power  exist  in  the  adjec¬ 
tive  which  does  not  inhere  in  the  noun  from  which 
it  is  derived  ? 

Then  he  thinks  I  am  a  wicked  kind  of  man,  be¬ 
cause  I  have  not  acted  from  fear  ;  and  Solomon  savs  : 
“  The  whole  duty  of  man  is  to  fear  God  and  keep  his 
commandments.”  Did  not  you  understand  me  ?  I 
was  talking  about  the  fear  of  punishment,  and  I  said 
I  was  not  conscious  to-day  that  I  had  ever  performed 
a  good  action  in  my  life  from  the  fear  of  punishment ; 
and  then  he  tells  me  I  must  fear  God — that  is,  rev¬ 
erence  him,  and  keep  his  commandments.  That  is 
what  I  believe,  and  endeavor,  by  the  grace  of  God, 
to  do. 

But  the  temporal  rest  of  the  Jews,  in  Hebrews  iv, 
is  the  type  of  heaven,  our  final  and  endless  rest. 
That  is  a  type,  and  our  heaven  is  the  antitype.  The 
prospect,  then,  is  encouraging.  Here  start  the  chil¬ 
dren  of  Israel  from  the  land  of  bondage — having 
been  emancipated — for  the  promised  land  of  Canaan. 
They  wander  through  the  wilderness  forty  years,  and 
but  two  of  those  that  start  for  Canaan  enter  it.  He 
encourages  all  the  people  he  can  to  start  for  heaven, 
and  the  antitype  would  encourage  us  to  believe  that 


mr.  carlton’s  third  speech.  241 

two  of  all  who  ever  started  will  get  there.  That 
is  a  pretty  encouraging  prospect.  Where  did  he 
learn  that  the  land  of  Canaan  is  the  type  of  heaven  ? 
He  might  learn  from  the  Scriptures,  very  readily,  that 
it  is  a  type  of  the  rest  and  spiritual  blessing  which 
the  believer  enjoyed,  that  were  contrasted  with  the 
blessings  enjoyed  in  the  land  flowing  with  milk  and 
honey.  The  one,  he  says,  is  temporal,  and  the  other 
is  endless.  Another  inference. 

But  God  Almighty  ceased  to  work — God  quit  work 
six  thousand  years  ago.  Are  you  serious  ?  Has 
there  been  a  moment  in  the  endless  past  that  God 
has  been  idle  ?  Is  he  not  incessantly  working  ? 
Who  denies  that  ?  Look  at  the  work  God  Almighty 
has  been  carrying  on  in  the  last  six  thousand  years, 
and  when  has  he  been  idle  ?  Tell  us  the  moment 
when  God  has  been  idle  !  I  do  not  find  any  time. 
I  do  not  believe  there  was  a  moment  of  time.  God 
is  always  active.  He  teaches  us  to  be  always  active. 
I  know  some  people  like  this  idea  about  heaven’s 
being  a  place  to  do  nothing,  and  one  great  trouble  in 
the  various  branches  of  the  Christian  Church  is,  that 
the  idea  has  been,  unfortunately,  impressed  on  their 
minds  by  the  clergy,  that  heaven  is  a  great  loafer 
hall,  where  people  will  lounge  away  their  time  ;  and 
so  they  go  to  church,  and  fall  asleep  there,  and  that 
is  the  next  thing  to  heaven.  They  like  to  sing 

“  Where  congregations  ne’er  break  up, 

And  Sabbaths  never  end.” 

God  is  a  being  of  ceaseless  energy  and  activity,  and 
heaven  is  a  place  of  unceasing  progress,  and  the 
Christian  should  learn  that  he  ought  to  go  to  work. 
What  is  meant  by  rest  ?  It  is  not  lounging  around 
in  idleness,  and  doing  nothing,  and  enjoying  oneself. 
All  that  is  meant  by  God’s  resting  from  the  work  of 
creation  is,  his  delighting  in  what  he  had  done.  It 

21 


242 


THE  DESTINY  OF  MAN. 


was  the  satisfaction  of  having  it  as  he  would  have  it ; 
and  the  rest  that  remains  for  the  Christian  is  the  con¬ 
solation  of  so  living,  so  acting,  as  that  he  will  be  sat¬ 
isfied  with  his  work,  and  enjoy  himself  in  the  blessed 
employment  the  divine  Master  had  given  him  to  do, 
That  is  the  Christian  rest.  It  is  not  laziness — it  is  not 
doing  nothing  ;  and  that  rest  every  person  enters  into, 
just  as  soon  as  he  does  any  thing  right.  Just  as  soon 
as  he  begins  the  service  of  the  Lord,  he  begins  to  rest ; 
he  does  not  cease  to  labor  for  God,  and  never  will. 

We  have  a  precious  morsel  laid  by.  We  are  prom¬ 
ised  a  rich  time  when  it  is  introduced,  and  that  is  the 
reason  why  God  can  not  judge  mankind  in  this  world. 
It  will  be  rich  when  it  comes. 

Everlasting  life !  A  long,  long  time  we  were 
treated  with  the  lesson  on  the  blessings  of  faith,  and 
obedience  to  the  Gospel,  all  of  which  we  fully  receive, 
and  most  cordially  indorse.  But  does  that  prove  that 
any  body  will  suffer  endless  punishment  ? 

Now  we  go  back  to  show  what  the  Scriptures 
teach  in  regard  to  the  subject  of  the  divine  judg¬ 
ments — God’s  punishing  the  world,  administering 
justice,  rewarding  the  obedient,  and  punishing  the 
disobedient.  We  have  seen  how  it  was  in  the  case 
of  the  first  pair,  when  God  began  to  govern  them. 
We  have  seen  that  in  Eden  there  was  peace,  and 
love,  and  joy,  rest  and  happiness.  Why  ?  The  first 
pair  were  obeying  God.  They  lived  in  obedience  to 
every  law,  and  all  was  happiness,  as  the  result  of  obe¬ 
dience  to  God,  so  governing  them  and  rewarding 
them  for  their  obedience.  I  love  to  contemplate  the 
felicity  of  our  first  pair  in  Eden,  when  the  angels  of 
heaven  were  ascending  and  descending ;  when  God 
Almighty  conversed  with  man  from  day  to  day ; 
when  all  was  physical  ease  and  health  ;  when  all  was 
mental  peace  and  domestic  quiet.  That  was  a  glori¬ 
ous  and  happy  state  of  things  they  enjoyed  in  obedi- 


mr.  carlton’s  third  speech.  243 

ence  to  the  laws  of  God.  God  was  rewarding  them 
here.  His  laws  they  disobeyed  ;  and  just  as  soon  as 
they  disobeyed,  the  rest  is  destroyed.  Just  as  soon 
as  they  disobey,  they  are  driven  out  of  Eden  ;  they 
are  involved  in  trouble  and  sorrow.  They  suffer  for 
their  disobedience,  and  God  told  them  their  suffer¬ 
ings  should  continue  until  the  death  of  the  body. 
No  intimation  of  any  punishment  or  suffering  be¬ 
yond  that.  Would  not  here  have  been  a  good  place 
for  God  to  have  revealed  the  penalty  of  transgres¬ 
sion  ?  Do  you  not  believe  he  did  ?  Cain  is  presented 
as  the  next  instance  of  disobedience.  He  wickedly 
murders  his  brother.  Does  God  tell  him,  According 
to  the  common  idea,  or  faith,  “  Cain,  you  are  a  pro¬ 
bationer  here,  that  is  all  ;  after  death  I  will  bring  you 
to  judgment  ?  You  will  find  punishment  in  another 
world.”  Did  he  tell  him  so  ?  “  Cain,  where  is  thy 

brother  ?  ”  He  says  :  “  I  know  not  ;  am  I  my  broth¬ 
er's  keeper?”  Did  God  tell  him,  “I  will  call  the 
witnesses,  and  investigate  the  case  in  the  day  of 
judgment?”  “The  voice  of  thy  brother’s  blood 
crieth  unto  me  from  the  ground ;  ”  I  have  the  evi¬ 
dence.  “A  fugitive  and  a  vagabond  shalt  thou  be 
in  the  earth  ;  ”  and  in  the  anguish  of  his  soul  he  ex¬ 
claimed  :  “  My  punishment  is  greater  than  I  can 
bear.”  No  hint  of  any  judgment  beyond  this  life. 

Now  come  in  four  thousand  vears  of  the  Old 

j 

Testament  history,  and  you  will  find  that  as  individ¬ 
uals  and  as  nations  obeyed  the  commandments  of  the 
living  God,  they  are  blessed  and  rewarded  ;  blessed 
in  their  basket  and  in  their  store,  in  their  coming  in 
and  in  their  going  out,  in  their  lying  down  and  in 
their  rising  up.  The  blessings  of  God  flow  full,  free 
and  abundant.  As  a  man  disobeys,  or  as  a  nation 
disobeys,  the  statutes  of  the  Most  High,  God  pun¬ 
ishes  them  ;  the  reward  of  their  hand  is  given  them. 
Divine  revelation  comes  to  the  servant  of  God 


244 


THE  DESTINY  OF  MAN. 


instructing  the  people :  “  Say  ye  to  the  righteous  it 
shall  be  well  with  him,  for  they  shall  eat  the  fruit  of 
their  doings.  Woe  unto  the  wicked  !  it  shall  be  ill 
with  him,  for  the  reward  of  his  hands  shall  be  given 
•  him.”  Psalms  ix,  15,  16:  “The  Lord  is  known  by 
the  judgment  which  he  executeth.”  Remember  that 
word,  Bro.  Moore — which  he  executeth.  It  is  in  prog¬ 
ress.  He  is  known  by  the  judgment  which  he  exe¬ 
cuteth,  not  by  what  he  has  said  he  will  do  in  eternity. 
“  The  wicked  is  snared  in  the  work  of  his  own  hands.” 
“  The  wicked  shall  be  turned  into  hell  and  all  the 
nations  that  forget  God.”  Stop,  says  one,  here  is  that 
word  hell.  Yes;  we  said  last  night  that  David  was 
turned  into  hell,  but  he  can  explain  what  it  was.  I 
was  wicked  and  I  was  turned  into  hell.  All  the  na¬ 
tions  that  forget  God  shall  be  turned  into  hell.  Read 
the  history  of  the  nations  of  the  earth,  and  find  the 
nation  that  has  forgotten  God  and  failed  to  adminis¬ 
ter  justice,  and  see  if  God  has  not  turned  it  into  hell, 
not  excepting  our  own  nation.  We  were  turned  into 
sorrow  and  trouble  ;  deep,  terrible  sorrow  was  our 
punishment  in  consequence  of  forgetting  God.  Jere¬ 
miah,  in  the  ninth  chapter,  unfolds  the  principle 
of  the  administration  of  justice:  “Let  not  the  wise 
man  glory  in  his  wisdom,  nor  the  rich  man  glory  in 
his  riches,  nor  the  strong  man  glory  in  his  might ; 
but  he  that  glorieth  let  him  glory  in  this,  that  he  un- 
derstandeth  and  knoweth  me  ;  that  I  am  the  Lord, 
and  do  exercise  loving  kindness,  judgment,  and  right¬ 
eousness,  in  the  earth  :  for  in  these  things  I  delight, 
saith  the  Lord.” 

Look  at  the  case  of  the  wise  man,  Solomon.  David 
said  to  him  :  “  Solomon,  my  son,  remember  now  the 
God  of  thy  fathers  ;  serve  him  with  a  perfect  heart, 
and  with  a  willing  mind.  If  thou  seek  him  he  will 
be  found  of  thee,  and  if  thou  forsake  him  he  will  cast 
thee  off  forever.”  Solomon  forsook  God.  God  cast 


mr.  carlton’s  third  speech.  245 

him  off  forever.  Look  at  the  condition  in  which  Sol¬ 
omon  was  when  God  had  cast  him  off.  He  forsook 
the  living:  God — that  God  before  whom  he  had  bowed 
when  he  said :  “  The  heaven,  even  the  heaven  of 
heavens,  can  not  contain  thee.”  He  bowed  down 
and  worshiped  idols.  God  cast  him  off.  What  was 
his  faith  in  God  ;  his  hope  in  the  future  ?  What  did 
he  believe  ?  Time  and  chance,  said  he,  happen  to  all 
men.  Poor  fool !  He  thought  the  world  was  gov¬ 
erned  by  chance.  Did  he  believe  there  was  a  God 
reigning  that  would  reward  the  righteous  and  punish 
the  wicked  ?  “  One  event  happeneth  to  the  wicked 

and  the  righteous.”  That  is  not  all.  “  Man  hath  no 
pre-eminence  above  a  beast ;  for  all  is  vanity.” 
Do  n’t  you  believe  in  the  future  existence  ?  No  ;  I 
have  lost  all  that.  What  then?  “As  dieth  a  man, 
so  dieth  a  beast ;  both  die  and  go  to  the  same  place.” 
There  is  where  his  faith  was.  That  was  the  deep 
darkness  in  which  he  was  involved.  He  sought  hap¬ 
piness  in  sin,  and  found  it  was  vanity  of  vanities.  All 
was  vanity.  After  God  had  cast  him  off  forever,  and 
he  had  suffered  all  this  error,  and  gloom,  and  misery, 
he  now  comes  to  himself ;  he  comes  back  and  teaches 
a  lesson  to  all  the  world — he  teaches  the  youth,  “  Re¬ 
member  now  thy  Creator  in  the  days  of  thy  youth, 
when  the  evil  days  come  not” — you  then  had  evil 
days  by  forsaking  God — aye  more,  “  when  the  years 
draw  nigh  when  thou  shalt  say,  I  have  no  pleasure  in 
them.”  That  man,  with  all  his  wealth,  found  no  pleas¬ 
ure  in  consequence  of  sin.  [ Time  expired. 


246 


THE  DESTINY  OF  MAN. 


' Thursday ,  April  28,  7  0  clock  P.  M. 

Opened  by  prayer. 

[mr.  moore’s  fourth  speech.] 

Gentlemen  Moderators,  and  Friendly  Auditors  : 

I  shall  briefly  glance  at  the  speech  that  some  of 
you  at  least  heard  this  morning,  and  make  such  com¬ 
ments  on  it  as  seems  to  me  to  be  essential.  To  do 
this  I  first  call  your  attention  to  the  fact  that  the 
New  Jerusalem  spoken  of  in  Revelation  xxi,  and  the 
lake  of  fire  and  brimstone  into  which  the  beast  and 
the  false  prophet  are  cast,  death  and  hell,  and  all 
whose  names  were  not  written  in  the  Lamb’s  book 
of  life,  that  these  lay  beyond  this  life  necessarily,  in 
the  future  and  endless  state,  for  reasons  that  have 
been  assigned.  (1.)  Among  others,  the  fact  that 
there  would  be  no  day  and  no  night,  no  need  of  the 
light  of  the  sun  or  moon  ;  (2.)  There  would  be  no 
sea  there  ;  (3.)  That  all  things  would  become  new ; 
(4.)  That  there  was  a  complete  separation  between 
the  good  and  the  bad,  each  assigned  to  his  own  place. 
The  righteous  were  permitted  to  inhabit  the  New 
Jerusalem,  the  capital  and  metropolis  of  the  new 
earth,  wherein  dwelleth  righteousness  exclusively. 
Here  are  reasons  assigned  why  this  thing  could  not 
be  connected  with  this  temporary  state  of  ours.  Such 
a  city  as  is  here  described,  either  in  fact  or  metaphor, 
never  has  existed  upon  this  earth.  If  my  brother 
makes  it  a  metaphor,  let  him  do  so.  It  must  be  ad¬ 
mitted  that  the  metaphor  or  figure  can  not  be  equal 
to  that  of  which  it  is  the  figure.  And  since  these 
things  have  never  existed  in  fact  or  figure  in  this 
world,  and  can  not  exist  in  fact  or  figure  here,  and 
the  fact,  that  if  this  be  a  figure,  the  reality  must  tran¬ 
scend  the  figure  ;  then,  it  must  exist  somewhere  in 
the  ultimate  and  final  state,  and  hence  is  endless. 


MR.  MOORES  FOURTH  SPEECH.  247 

And  further  to  corroborate  this,  read  Rev.  xxii,  1 1  : 
“He  that  is  unjust,  let  him  be  unjust  still:  and  he 
which  is  filthy,  let  him  be  filthy  still :  and  he  that  is 
righteous,  let  him  be  righteous  still :  and  he  that  is 
holy,  let  him  be  holy  still.”  This  is  said  after  they 
have  been  assigned  their  respective  places  and  their 
final  abodes.  The  import  of  the  phraseology  is — for 
the  expression  “  let  him”  is  equivalent  to  “  shall  be” — • 
the  filthy  shall  be  filthy  still.  Then  the  condition 
into  which  the  individual  enters  is  a  fixed  one  ;  if 
bad  to  this  time,  he  remains  bad,  filthy,  and  corrupt ; 
and  he  remains  so  endlessly.  On  the  contrary,  if  he 
has  secured  the  character  of  a  good  and  holy  man,  his 
state  is  still  fixed  ;  that  having  cultivated  and  edu¬ 
cated  himself  up  to  the  point  through  all  the  trials 
and  afflictions  of  this  world,  when  he  gets  to  the  bet¬ 
ter  world  there  will  be  no  motive  sufficiently  strong 
to  call  him  away.  He  will  be  fixedly  righteous  and 
consequently  happy.  I  believe  I  have  attended  to  all 
that  I  need  to  say  in  reference  to  that.  The  only 
thing  he  referred  to  was,  what  he  conceived  to  be  an 
absurdity — that  the  New  Jerusalem  came  down  from 
God  out  of  heaven  ;  that  is,  heaven  came  down  out 
of  heaven.  This  latter  clause  I  did  not  say.  It  was 
onlv  presented  as  a  burlesque.  I  need  only  call  your 
attention  to  it,  for  you  will  perceive  that  it  is  not  as¬ 
sumed  that  heaven  came  out  of  heaven,  but  the  New 
Jerusalem  did,  and  it  became  the  metropolis  of  the 
new  earth  in  which  there  was  no  sea.  The  Lord  God 
became  the  light  of  it ;  there  was  no  need  of  the  sun, 
moon,  and  stars.  This  reminds  me  of  the  question 
whether  I  believe  the  stars  will  be  literally  destroyed  ? 
I  do  not  suppose  they  will  be  literally  destroyed, 
neither  did  I  submit  such  a  thought  as  this  ;  but  that 
in  this  new  condition  there  is  no  need  of  the  light  of 
the  sun,  or  of  the  moon,  or  stars,  for  it  is  stated  that 
the  Lord  God  and  the  Lamb  are  the  light  thereof. 


248  THE  DESTINY  OF  MAN. 

Next,  Matthew  xxv,  31,  when  the  Savior  shall  come 
in  his  second  advent,  on  the  throne  of  his  glory,  to 
separate  the  good  and  the  bad,  as  a  shepherd  divides 
between  the  sheep  and  the  goats,  inviting  the  right¬ 
eous  to  life  everlasting,  and  condemning  the  wicked 
to  everlasting  punishment.  I  simply  give  the  cir¬ 
cumstances,  without  reading  the  passage  ;  that  has 
been  done  once.  He  inquires  when  these  things  oc¬ 
curred  ;  and  then  reads  from  Matthew  xvi,  28,  in 
which  it  is  said  that  he  shall  come  in  the  glory  of  his 
Fathef,  with  his  holy  angels.  Now,  when  will  this 
coming  of  the  Son  of  Man  occur  ?  We  are  told  what 
will  happen  then,  and  that  is,  that  he  will  reward 
every  man  according  to  his  works.  You  will  notice, 
that  my  brother  attempts,  in  the  next  verse,  to  show 
you  that  this  must  all  have  occurred  during  the  life¬ 
time  of  some  of  the  individuals  then  living ;  and 
hence,  that  the  righteous  man  was  made  perfect  and 
complete,  that  Christ  did  come,  and  did  reward  every 
man,  and  my  brother  too,  as  a  matter  of  course. 
Unless  he  is  not  a  man,  he  must  have  been  among 
the  individuals  rewarded,  for  he  states  that  he  will 
then  “reward  every  man  according  to  his  works.” 
The  reason  of  this  is  because  of  the  language  follow¬ 
ing  :  “Verily,  I  say  unto  you,  there  be  some  stand¬ 
ing  here  that  shall  not  taste  of  death.”  Here  an  en¬ 
tirely  new  subject  is  opened  up.  Turn  to  Mark  viii, 
38.  That  corresponds  to  Matthew  xvi,  27 ;  while 
the  ninth  chapter  begins  a  new  subject,  and  corres¬ 
ponds  to  Matthew  xvi,  28.  There  is  a  difference  :  in 
the  one  case,  he  is  to  come  to  commence  his  reign  ; 
in  the  other,  he  comes  to  reward  his  people,  accord¬ 
ing  to  their  works.  But  the  word  generation,  I  may 
remark,  does  not  necessarily  mean,  in  this  case,  the 
lifetime  of  an  individual,  a  period  of  thirty  or  forty 
years.  It  is  sometimes  so  used  ;  possibly  it  may  be 
granted  to  be  the  general  signification  ;  but  it  is 


MR.  MOORE’S  FOURTH  SPEECH. 


249 


otherwise  used  in  the  Scriptures.  Jesus  said  :  “  Ye 
generation  of  vipers.”  Did  he  mean  the  length  of 
the  lifetime  of  the  individual — thirty-three  and  one- 
third  years?  No  !  He  meant  a  race  or  class  of  per¬ 
sons.  In  Philippians  the  same  word  is  translated 
nation — “  a  holy  nation.”  To  be  sure,  the  word  itself 
means  the  genealogy,  or  the  continuance  of  the  rec¬ 
ords  of  the  family,  and  literally  signifies  the  ages  of 
the  ages,  and  involves  all  the  time.  This  is  precisely 
the  fact  ;  and  hence,  when  it  is  said,  in  Matthew  xxiv, 
in  the  criticism  that  was  made,  that  all  these  things 
shall  come  to  pass  before  this  generation  passes 
away,  we  are  not  necessarily  to  infer,  in  that  case, 
that  the  period  of  a  generation  was  thirty,  forty,  or 
sixty,  or  seventy  years.  It  was  the  continual  exist¬ 
ence  of  the  Jewish  people,  as  a  separate  nationality. 
That  continues  to  the  present  time.  They  are  just 
as  distinct  now  as  they  were  eighteen  hundred  years 
ago  ;  and  they  are  a  standing  miracle,  attesting  the 
divine  providence  of  God,  and  the  truth  of  the  divine 
oracles. 

He  refers  to  Matt,  xxiv,  3,  which  contains  merely 
the  questions  which  the  Savior  discussed  through¬ 
out  the  twenty-fourth  and  twenty-fifth  chapters. 
What  shall  be  the  sign  of  thy  coming?  and  when 
shall  these  things  be  ?  and  of  the  end  of  the  world  ? 
The  disciples  were  interested  about  these  three  events. 
I  may  say  that  he  could  not  have  had  reference  to 
the  end  of  the  Jewish  polity,  because  they  did  not 
believe  that  it  would  ever  end.  They  expected  some 
one  to  be  sent  who  would  take  the  throne,  and  estab¬ 
lish  the  kingdom  forever  ;  and  it  would  have  been 
the  consummation  of  folly  for  those  having  this  idea 
of  their  national  existence  to  have  asked  him,  “When 
shall  the  end  of  this  nation  be  ?  ”  or,  “  When  shall  be 
the  destruction  of  the  Jewish  metropolis?”  Hence, 
“  world  ”  is  literally  what  you  ordinarily  mean  by  the 


250 


THE  DESTINY  OF  MAN. 


word  ;  tne  idea,  that  the  common  scholar  would  get 
in  the  reading  of  the  passage,  “  When  shall  the  end 
of  the  world  be  ?  ”  And  until  this  matter  is  further 
examined,  I  will  give  it  no  further  attention. 

He  continues  with  the  twenty-fifth  chapter,  and 
says  that  my  plan  of  argument  requires  that  there  be 
but  two  classes  present,  the  righteous,  or  the  sheep, 
and  the  wicked,  or  the  goats  ;  that  the  one  is  on  the 
right,  and  the  other  on  the  left  ;  that  there  are  only 
these  two  classes  in  the  judgment-day,  according  to 
the  argument.  I  accept  it.  “Now,”  says  he,  “in 
this  passage  there  are  three  classes.”  Indeed  !  How 
did  he  find  them?  Most  remarkable  discovery !  He 
finds  that  Jesus  said  to  the  sheep:  “Enter  into  the 
kingdom  prepared  for  you,  because  you  fed,  clothed, 
and  administered  to  the  wants  of  these  my  brethren. 
Because  you  did  it  to  the  least  of  my  brethren,  you 
did  it  to  me  ;  ”  that  is  to  say,  “  Here  you  are,  on  the 
right  hand,  and  you  did  it  to  some  other  third  class 
assumed.”  On  the  contrary,  it  is  this  :  He  says  to  an 
individual  on  the  right  hand,  “  Enter  into  the  joy  of 
thy  Lord,  because  you  did  works  of  benevolence  for 
these  brethren  of  mine.”  He  says  this  to  all  of 
them,  because  they  all  did  alike,  not  only  to  these, 
but  to  men  generally.  If  it  had  not  been  for  the  ne¬ 
cessity  of  the  case,  to  avoid  the  force  of  the  conclu¬ 
sion,  my  brother  would  never  have  thought  of  that, 
even  with  his  prolific  imagination  ;  and  he  has  cer¬ 
tainly  as  great  an  imagination  as  Milton  ever  had, 
and  I  am  astonished  he  has  not  long  since  been  a 
poet.  For  the  same  reason  the  others  are  sent  away 
unto  punishment,  because  they  did  not  do  the  same 
to  the  least  of  his  brethren.  This  does  not  destroy 
the  force  of  the  argument.  Do  you  observe  that  it  is 
the  time  when  he  comes  with  his  holy  angels  ?  Did 
this  occur  at  the- destruction  of  the  city  of  Jerusalem  ? 
It  did  not  literally.  Did  it  figuratively  ?  If  so,  what 


MR.  MOORE’S  FOURTH  SPEECH. 


251 


was  the  figure  ?  Was  Titus,  who  led  the  Roman 
armies,  who  swept  with  the  besom  of  destruction 
that  ancient  capital,  and  destroyed  more  than  a  mill¬ 
ion  of  souls — was  he  a  symbol,  or  representation  of 
Jesus  Christ,  whose  character  you  have  heard  him  ex¬ 
hibit  during  this  discussion  ?  And  of  his  angels,  who 
represented  those  blood-thirsty  soldiers,  led  on  by  a 
more  blood-thirsty  general,  who  continued  their  rav¬ 
ages  until  they  had  ransacked  all  the  land  of  Israel, 
and  entered  even  the  metropolis,  and  the  temple  itself, 
and  dragged  from  the  houses  all  the  gold  laid  up  there  ? 
Are  these  fit  types  of  the  holy  angels  ?  Holy  angels  ! 
Now  Jesus,  in  Matt,  xxiv,  15,  as  if  to  prevent  this 
idea,  said  :  “  When  ye  therefore  shall  see  the  abomi¬ 
nation  of  desolation,  spoken  of  by  Daniel  the  prophet, 
stand  in  the  holy  place.”  and  this  is  conceded  to  refer 
to  the  destruction  of  Jerusalem  by  the  Roman  army 
under  Titus.  “  If  any  man  says  to  you,  Lo  !  here  is 
Christ,  or  lo  !  there,  believe  it  not.’’  “  If  they  shall 
say,  He  is  in  the  desert,  go  not  forth.”  As  much  as 
to  say:  “If  they  tell  you  that  Jesus  Christ  comes, 
then  do  not  believe  it.”  But,  on  the  contrary,  “when 
you  see  that,  fly  to  the  mountains.”  Well,  you  re¬ 
member,  also,  that  when  Jesus  comes  he  will  gather 
his  people  together.  Instead  of  gathering  his  people 
together  on  his  right,  and  blessing  them,  and  placing 
the  wicked  on  the  left,  there  was  a  scattering  of  his 
people.  They  were  told  to  flee  to  the  mountains — be 
absent  from  the  destroying  power  that  is  brought 
against  Jerusalem. 

The  “rest  that  remains”  was  the  next.  I  had 
noted  Hebrews  iv,  1-11.  He  says  it  is  not  very  en¬ 
couraging.  I  can  not  help  that,  if  it  is  even  so.  He 
says  there  were  only  two  saved  who  passed  over  Jor¬ 
dan — only  two  men  over  twenty  years  of  age.  The 
Lord  said  he  would  bring  in  their  women  and  children, 
and  he  did  bring  them  in.  How  many  others  did  he 


252 


THE  DESTINY  OF  MAN. 


bring  ?  Those  who  believed  God,  and  followed  the 
direction  of  the  leaders.  He  has  not  attempted  to 
deny  that  the  temporal  Canaan  was  the  type  of  the 
rest  of  the  people  of  God,  and  that  rest  that  remains 
for  them,  and  which  they  do  not  enter  into.  Paul 
says  that  “  we  labor  to  enter  into  it,  lest  any  man  fall 
after  the  same  example  of  unbelief.” 

Then  it  was  illustrated,  that  God,  when  he  had 
completed  the  creation,  ceased  from  his  work,  and 
rested  from.it.  He  makes  light  of  this,  and  says  he 
does  not  believe  God  ever  rested  from  his  work. 
That  is  he  does  not  believe  the  Bible.  I  would  not 
have  charged  him  with  disbelieving  the  Bible  if  he 
had  not  admitted  it.  I  prefer  to  believe  the  writer 
in  Genesis  rather  than  to  believe  Bro.  Carlton.  It  is 
said  that  the  Lord  then  rested  from  his  labor  when 
he  had  finished  his  work,  and  thus  set  an  example, 
and  required  -  men  to  keep  the  memorial  day  from 
then  until  he  sent  Jesus,  who,  for  the  purpose  of 
regeneration,  instituted  a  new  day  as  a  commemora¬ 
tion  of  the  new  creation.  He  says  just  as  soon  as 
any  one  does  any  thing  that  God  requires  him  to  do, 
that  soon  he  enters  into  his  rest,  and  this  rest  is 
heaven  with  him.  This  differs  most  positively  from 
the  language  of  the  Spirit.  The  apostle  says,  Let  us 
labor  that  we  may  enter  into  rest,  lest  any  of  us  seem 
to  come  short  of  it.  Again,  in  Revelations  xiv,  13, 
“Blessed  are  the  dead  which  die  in  the  Lord  from 
henceforth  :  Yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labors  ;  and  their  works  do  follow  them.” 
2  Timothy  iv,  Paul  says  :  “I  have  fought  a  good  fight, 
I  have  finished  my  course,  I  have  kept  the  faith: 
henceforth  there  is  laid  up  for  me  a  crown  of  right¬ 
eousness,  which  the  Lord,  the  righteous  judge,  shall 
give  me  at  that  day.”  The  brother  attempted  to 
whittle  this  away,  by  saying  that  the  word  “  hence¬ 
forth  ”  means  ‘‘  from  this  time  in  the  world.”  If,  in 


mr.  moore’s  fourth  speech.  253 

death,  I  say  to  you,  from  this  time  henceforth  I  have 
a  home  in  heaven,  then  I  mean  my  home  is  not  on 
the  earth.  From  what  time  was  Paul’s  crown  secure? 
From  the  time  that  he  died  and  his  fight  was  over, 
and  he  had  laid  his  armor  down.  Then,  and  not  till 
then. 

The  negative  argument  that  was  introduced,  involv¬ 
ing  the  rewarding  and  punishing,  insisting  that  this 
is  all  accomplished  here;  if  this  is  reliable,  then  they 
were  not  all  rewarded  according  to  their  iniquities, 
Ezra  ix,  13,  14:  “And  after  all  that  is  come  upon  us 
for  our  evil  deeds,  and  for  our  great  trespass,  seeing 
that  thou  our  God  hast  punished  us  less  than  our 
inquities  deserve,  and  hast  given  us  such  deliverance 
as  this  ;  should  we  again  break  thy  commandments, 
and  join  in  affinity  with  the  people  of  these  abomina¬ 
tions  ?  wouldest  not  thou  be  angry  with  us  till  thou 
hadst  consumed  us,  so  that  there  should  be  no  rem- 
nant  nor  escaping?”  That  is  the  Babylonian  cap¬ 
tivity,  and  the  difficulties  they  had  in  rebuilding  the 
temple.  I  add  to  this  another  fact,  that  the  suffer¬ 
ings  of  the  ancient  worthies  was  the  contrary  of  this 
statement.  Hebrews  xi,  36-40.  They  suffered  who 
were  not  guilty.  The  sufferings  of  the  ancient  Chris¬ 
tians  were  not  on  account  of  their  sins,  but  because 
they  were  righteous.  Matthew  v,  10-12:  “Blessed 
are  they  which  are  persecuted  for  righteousness’  sake : 
for  theirs  is  the  kingdom  of  heaven.  Blessed  are  ye, 
when  men  shall  revile  you,  and  persecute  you,  and 
shall  say  all  manner  of  evil  against  you  falsely,  for  m}^ 
sake.  Rejoice,  and  be  exceeding  glad:  for  great  is 
your  reward  in  heaven  :  for  so  persecuted  they  the 
prophets  which  were  before  you.”  \Time  expired. 


THE  DESTINY  OF  MAN. 


254 

[mr.  carlton’s  fourth  speech.] 

Gentlemen  Moderators,  Ladies  and  Gentlemen : 

My  brother  attempted,  in  a  previous  speech,  to 
make  it  appear  that  the  new  Jerusalem  was  heaven. 
Now  he  concedes  that  the  new  Jerusalem  came  down 
out  of  heaven.  He  savs  I  was  inconsistent  in  mak- 

j  _ 

ing  it  appear  that  it  came  down  out  of  heaven.  Has 
he  made  it  any  better?  The  Revelator  says  :  “And 

I  John  saw  the  holy  city,  new  Jerusalem,  coming 
down  from  God  out  of  heaven,  prepared  as  a  bride 
adorned  for  her  husband.  And  I  heard  a  great  voice 
out  of  heaven,  saying,  Behold,  the  tabernacle  of  God 
is  with  men,  and  he  will  dwell  with  them,  and  they 
shall  be  his  people,  and  God  himself  shall  be  with 
them,  and  be  their  God.”  That  was  in  Eden,  you 
know  ;  but  this  was  under  a  new  dispensation  when 
this  was  written,  when  it  could  not  be  said  his  habi¬ 
tation  was  with  men.  But  as  men  return  to  God, 
through  faith  in  the  L6rd  Jesus  Christ,  God’s  dwell¬ 
ing-place,  or  tabernacle,  is  with  them,  and  they  be¬ 
come  his  people,  as  of  old.  This  was  the  fact  with 
regard  to  the  institution  of  the  new  Jerusalem.  But 
it  loses  its  sense  to  make  this  out  as  heaven,  and  the 
whole  scene  as  in  the  future  state.  If  you  will  care¬ 
fully  examine  it,  you  will  find  that  the  whole  scene 
was  here  on  this  earth. 

The  account  of  the  beast  and  the  false  prophet 
being  cast  into  the  lake  of  fire  and  brimstone,  and 
the  conflict  of  the  remnant  with  him  that  sat  upon 
the  horse,  and  the  fowls  that  were  filled  with  the  flesh 
of  them  that  were  slain — is  that  in  the  future  world  ? 
The  whole  scene  of  this  lake  of  fire  and  brimstone 
lay  in  this  world. 

Now  for  his  direct  testimony.  Revelations  xxii, 

II  :  “He  that  is  unjust,  let  him  be  unjust  still;  and 


mr.  carlton’s  fourth  speech.  255 

he  which  is  filthy,  let  him  be  filthy  still :  and  he  that 
is  righteous,  let  him  be  righteous  still  :  and  he  that 
is  holy,  let  him  be  holy  still.”  What  was  that  quoted 
for  ?  To  show  that  it  was  an  ultimate — a  finality. 
Are  we  now  to  depend  upon  the  word  “  still  ”  to  ex¬ 
press  endless  duration  ?  An  adverb  of  time  present 
to  express  endless  duration  ?  We  read,  upon  a  cer¬ 
tain  occasion,  when  the  disciples  were  on  a  missionary 
tour,  they  left  a  little  town,  but  Paul  and  Timotheus 
abode  there  still.  Do  you  suppose  they  are  yet,  and 
will  endlessly  remain,  there  ?  He  uses  the  word 
still  to  denote  endless  duration.  This  is  powerful  ! 
wonderful!  What  is  the  fact?  Jesus  said,  by  the 
angel  that  he  sent  to  deliver  his  message  to  John  on 
the  isle  of  Patmos — after  having  appointed  the  work 
he  was  to  do,  he  said,  “  Behold  I  come  quickly.” 
Now,  when  the  revelation  was  given  to  Daniel,  he 
was  told  to  seal  the  sayings  of  the  prophecy  of  the 
book,  for  the  time  was  not  yet  come.  He  had 
pointed  forward  to  trials  and  tribulations  in  the  fu¬ 
ture.  But  when  the  Revelator  was  on  the  isle  of 
Patmos,  it  was  said  to  him  :  “  Seal  not  the  prophecy 
of  this  book  :  for  the  time  is  at  hand.”  “  Behold  I 
come  quickly  ;  and  my  reward  is  with  me.”  What 
for?  To  give  to  every  man  according  as  his  work 
shall  be.  “  He  that  is  unjust,  let  him  be  unjust  still ; 
and  he  that  is  filthy,  let  him  be  filthy  still.”  Why? 
Because  the  time  has  come  now  when  the  judgment 
was  to  be  instituted.  Just  as  if  an  individual  should 
take  a  trip  to  California,  Nebraska,  or  anywhere 
else,  and  while  he  was  there,  he  would  receive  a 
letter  from  home,  saying  that  those  whom  he  had 
left  in  charge  of  his  business  were  not  discharging 
their  duties  ;  and  that  it  was  best  that  he  should  be 
at  home  to  see  about  it.  What  shall  he  do  ?  He  will 
write  home,  saying  :  “  Behold^  I  come  quickly.  Let 
those  who  have  followed  my  directions,  and  who  have 


256  THE  DESTINY  OF  MAN. 

been  good  and  obedient  remain  in  my  employ  still, 
and  he  that  is  disobedient,  let  him  be  disobedient 
still.  When  I  come  I  will  set  the  matter  right.”  Do 
you  suppose  those  persons  remain  endlessly  in  his 
employ?  or  were  endlessly  unruly?  This  evidently 
refers  to  the  time  when  Christ’s  work  was  to  begin. 
So  this  proves  the  doctrine  of  endless  punishment 
with  a  vengeance  ! 

The  next  point  is,  that  the  brother  does  not  believe 
literally  that  the  stars  are  going  to  be  destroyed,  or 
fall.  Well,  then,  what  does  it  mean  where  it  speaks 
of  their  destruction  ? 

Matthew  xxv,  31,  is  brought  up  again — the  parable 
of  the  sheep  and  goats.  Now,  it  will  be  remarked, 
he  says,  that  this  could  not  have  taken  place  at  the 
time  of  the  destruction  of  the  Jewish  nation,  because 
the  holy  angels  were  not  there.  By  the  by,  the  word 
“holy”  angels  does  not  occur.  It  is  in  the  English, 
but  not  in  the  Greek  at  all  ;  neither  the  word  holy, 
nor  any  word  corresponding  with  it. 

Well,  then,  in  the  next  place,  “Bro.  Carlton  has  a 
very  fruitful  imagination.”  Why?  Because  “he  has 
found  three  classes  of  persons  to  be  judged,  when 
there  are  only  two.”  Let  us  examine  this  matter 
more  closely.  It  is  an  important  matter,  because 
this  parable  has  been  held  on  to  for  so  many  ages, 
that  it  is  important  that  it  may  be  rightly  under¬ 
stood  :  “When  the  Son  of  man  shall  come  in  his  glory, 
and  all  the  holy  angels  with  him,  then  shall  he  sit 
upon  the  throne  of  his  glory :  and  before  him  shall  be 
gathered  all  nations  :  and  he  shall  separate  them  one 
from  another,  as  a  shepherd  divideth  his  sheep  from 
the  goats  :  and  he  shall  set  the  sheep  on  his  right 
hand,  but  the  goats  on  the  left.  Then  shall  the  King 
say  unto  them  on  his  right  hand,  Come,  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world  :  for  I  was  an  hun- 


mr.  carlton’s  fourth  speech.  257 

gered,  and  ye  gave  me  meat :  I  was  thirsty,  and  ye 
gave  me  drink  :  I  was  a  stranger,  and  ye  took  me  in : 
naked,  and  ye  clothed  me  :  I  was  sick,  and  ye  visited 
me  :  I  was  in  prison,  and  ye  came  unto  me.  Then 
shall  the  righteous  answer  him,  saying,  Lord,  when 
saw  we  thee  an  hungered,  and  fed  thee  ?  or  thirsty,  and 
gave  thee  drink  ?  when  saw  we  thee  a  stranger,  and 
took  thee  in  ?  or  naked,  and  clothed  thee  ?  or  when 
saw  we  thee  sick,  or  in  prison,  and  came  unto  thee  ? 
And  the  King  shall  answer  and  say  unto  them, 
Verily  I  say  unto  you,  Inasmuch  as  ye  have  done  it 
unto  one  of  the  least  of  these  my  brethren,  ye  have 
done  it  unto  me.”  Were  not  the  persons  addressed 
one  class,  and  his  brethren  another  ?  “  Then  shall 

he  say  unto  them  on  the  left  hand,  Depart  from  me, 
ye  cursed,  into  everlasting  fire,  prepared  for  the  devil 
and  his  angels  :  for  I  was  an  hungered,  and  ye  gave 
me  no  meat :  I  was  thirsty,  and  ye  gave  me  no  drink: 
I  was  a  stranger,  and  ye  took  me  not  in  :  naked,  and 
ye  clothed  me  not :  sick,  and  in  prison,  and  ye  visited 
me  not.  Then  shall  they  also  answer  him,  saying, 
Lord,  when  saw  we  thee  an  hungered,  or  athirst,  or  a 
stranger,  or  naked,  or  sick,  or  in  prison,  and  did  not 
minister  unto  thee  ?”  Then  he  said  to  the  wicked, 
“  Inasmuch  as  ye  did  it  not  to  one  of  the  least  of 
these,  ye  did  it  not  to  me.  And  these  shall  go  away 
-  into  everlasting  punishment :  but  the  righteous  into 
life  eternal.” 

Can  any  person  fail  to  perceive  that  “  these  my 
brethren”  constitute  a  class  different  from  those  first 
addressed,  while  the  wdcked  were  another  class  ?  It 
is  impossible  for  any  person  to  evade  the  conclusion 
that  there  are  three  classes  pointed  out  here.  If  we 
want  to  get  the  true  meaning  of  this  matter,  we  will 
see  that  the  judgment  of  God  is  to  begin  at  the  house 
of  God  with  “  these  my  brethren.”  In  the  next  place, 
when  Jesus  was  going  away  he  sent  forth  his  disciples 
22 


258 


THE  DESTINY  OF  MAN. 


penniless  and  helpless  into  the  world  to  propagate 
the  truth  of  the  Gospel ;  he  said  unto  them,  that 
“  whosoever  should  give  to  one  of  the  least  of  these 
a  cup  of  cold  water  to  drink  in  his  name  should  not 
lose  his  reward.”  Well,  now,  the  Gentiles  that  be¬ 
friended  the  disciples  when  they  went  forth  on  their 
mission  of  mercy,  and  fed  them  when  they  were  hun¬ 
gry,  and  clothed  them  when  naked,  and  visited  them 
when  in  prison,  were  approbated  by  Jesus  for  such  a 
course.  But  when  he  came  to  the  Jewish  people  who, 
instead  of  befriending  them  by  clothing  or  feeding 
them,  persecuted  them,  Jesus  disapprobated  their 
course,  and  to  these  he  said  “  Depart  from  me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the  devil  and 
his  angels.”  The  course  pursued  by  the  Gentiles  was 
approved,  and  they  were  received  into  the  kingdom, 
while  the  others  were  banished. 

Next,  we  notice  xvi,  27:  “For  the  Son  of  man 
shall  come  in  the  glory  of  his  Father  with  his  angels  ; 
and  then  he  shall  reward  every  man  according  to  his 
works.” 

Well,  if  he  came  then — that  is,  if  he  did  what  he 
says  he  did,  then  “  Bro.  Carlton  and  every  body  else 
must  know  he  was  not  the  Son  of  man.”  Well,  there 
is  wisdom.  Did  Jesus  say  he  was  going  to  render  to 
every  man  according  to  his  work  at  that  particular 
time  when  he  came  ?  What  further  ?  See  the  twenty- 
eighth  verse:  “Verily,  I  say  unto  you,  there  be  some 
standing  here  which  shall  not  taste  of  death  till  they 
see  the  Son  of  man  coming  in  his  kingdom.”  Now, 
when  was  he  going  to  come  in  his  reign  ?  Before 
some  of  them  died.  What  was  he  going  to  do  ? 
Reward  every  man  according  to  his  works!  Has 
every  man  received  according  to  his  works  ?  No. 
Why  ?  Because  the  work  of  Christ  is  progressing 
and  these  rewards  are  still  being  given  to  men,  but 


mr.  carlton’s  fourth  speech.  259 

before  the  completion  of  that  reign  every  one  shall 
have  received  according  to  his  work. 

Then,  “The  word  generation  sometimes  means  more 
than  forty  years.”  Very  well,  supposing  he  did  mean 
more  than  forty  years.  When  Jesus  said,  “There  be 
some  standing  here  which  shall  not  taste  of  death 
till  they  see  the  Son  of  man  coming  in  his  kingdom,” 
does  it  mean  the  lifetime  of  those  standing  by,  or  the 
existence  of  a  race  ?  There ’s  the  point. 

Now  let  us  notice  another  point.  He  says,  in 
referring  to  the  twenty-fourth  chapter,  that  the  peo¬ 
ple  were  expecting  Jesus  to  come  soon,  and  if  they 
cried,  Lo !  here  is  Christ,  or  lo !  there  is  Christ,  they 
were  commanded  to  believe  it  not.  Why  did  he  tell 
them  to  believe  it  not  ?  “  Because  he  was  not  coming 

in  that  generation.”  There  is  what  Bro.  Moore  thinks, 
and  that  is  a  mistake.  He  did  not  want  them  to 
suppose  he  was  to  come  in  body,  in  person,  again. 
Hence,  he  says,  if  they  say  “  Lo  !  here  is  Christ,  or  lo ! 
there  is  Christ,  believe  it  not.”  “  Wherefore  if  they 
shall  say  unto  you,  Behold,  he  is  in  the  desert ;  go  not 
forth :  behold,  he  is  in  the  secret  chambers ;  believe  it 
not.”  Why  ?  Because  I  am  not  coming  in  that  way. 
“  For  as  the  lightning  cometh  out  of  the  east,  and 
shineth  even  unto  the  west ;  so  shall  also  the  coming 
of  the  Son  of  man  be.”  When  was  it  to  take  place  ? 
During  this  generation.  He  did  not  deny  that  he 
was  going  to  come  during  their  lifetime,  but  not,  as 
they  thought,  because  some  of  them  thought  he  was 
coming  again  with  a  visible  body.  But  then  he  said, 
“  Bro.  Carlton  would  not  have  dared  to  tell  you  he 
did  not  believe  the  Bible,  but  I  will  tell  you  myself.” 
That’s  very  modest.  I  asked  the  question,  When  did 
God  cease  to  be  active  ?  I  do  n’t  believe  he  ever  did. 
Do  any  of  you  believe  God  ever  ceased  to  come  ?  You 
will  answer  “No” — every  one  of  you.  How,  then, 
will  we  understand  the  phrase  that  he  “ceased  from 


26o 


THE  DESTINY  OF  MAN. 


his  work  ?  ”  What  did  he  cease  frQm  ?  Let  us  see 
if  it  be  possible  that  he  ceased  from  his  work.  If 
he  did,  I  would  like  to  see  some  testimony  on  the 
point.  Here  is  the  testimony  offered  :  “  God  having 
finished  the  work,  he  ceased  therefrom.”  He  ceased 
from  what  work  ?  Why  the  work  of  that  particular 
time — the  work  of  creation.  But  is  not  God  living, 
and  acting,  and  working,  just  as  certainly  since  that 
time,  and  every  moment  since  that  time,  as  he  was 
during  that  time,  or  any  other  period  before  ?  Who 
denies  that  ?  It  was  that  work  he  ceased  from  when 
it  was  completed,  then  did  something  else.  I  guess 
“  Bro.  Carlton  ”  do  n’t  disbelieve  the  Bible  much. 

But  what  has  he  done  by  the  way  of  explaining 
“  henceforth  ?  ”  “  Blessed  are  the  dead  which  die  in  the 
Lord  from  henceforth  ;  Yea,  saith  the  Spirit,  that 
they  may  rest  from  their  labors,  and  their  works  do 
follow  them.”  Why,  he  slid  off  on  to  Timothy,  and 
tried  to  call  your  attention  to  something  else.  Try 
to  call  that  up  the  next  time,  brother. 

Again,  “  It  is  not  best  for  Bro.  Carlton  to  show  that 
the  Scriptures  teach  any  thing  else,  as  it  would  involve 
him  in  a  contradiction.”  Have  I  not  shown  that 
God,  in  instituting  his  government  over  men,  revealed 
the  law,  to  which  were  attached  rewards  and  penalties  ? 
This  law  was  delivered  to  the  children  of  men,  and 
our  first  parents  were  told  that  they  should  suffer  for 
their  disobedience:  “In  the  day  thou  eatest  thereof 
thou  shalt  surely  die.”  The  Lord  executeth  justice 
and  judgment  in  the  earth.  Now,  Bro.  Moore  says 
plainly  that  this  is  not  so.  But  what  I  have  said,  God 
Almighty  spake  by  the  prophet  as  the  Spirit  gave 
him  utterance.  Why  is  it  not  so  ?  Because  in  the 
one  hundred  and  third  Psalm,  he  says,  we  read:  “He 
hath  not  dealt  with  us  after  our  sins,  nor  rewarded 
us  according  to  our  iniquities.”  Does  that  prove 
that  God  does  not  reward  and  punish  people  in  this 


mr.  carlton’s  fourth  speech.  261 

world  ?  Suppose  we  take  it  in  a  literal  sense.  Sup¬ 
pose  at  a  certain  time  persons  are  not  punished  as 
their  iniquities  deserve,  does  that  prove  that  per¬ 
sons  will  not  be  punished  in  this  world  for  their 
sins  ?  Suppose  we  turn  to  Psalm  ciii,  and  read,  be¬ 
ginning  at  the  eighth  verse:  “The  Lord  is  merciful 
and  gracious,  slow  to  anger,  and  plenteous  in  mercy. 
He  will  not  always  chide.”  The  brother  thinks  he 
will.  “  Neither  will  he  keep  his  anger  forever.  He 
hath  not  dealt  with  us  after  our  sins,  nor  rewarded 
us  according  to  our  iniquities.”  Does  the  Psalmist 
mean  by  that,  that  God  does  not  punish  these  as  they 
deserve  ?  Let  us  read  on  and  see  what  he  does 
mean.  “  For  as  the  heaven  is  high  above  the  earth, 
so  great  is  his  mercy  toward  them  that  fear  him.  As 
far  as  the  east  is  from  the  west,  so  far  hath  he  re¬ 
moved  our  transgressions  from  us.  Like  as  a  father 
pitieth  his  children,  so  the  Lord  pitieth  them  that 
fear  him.  For  he  knoweth  our  frame;  he  remem- 
bereth  that  we  are  dust.”  Now,  what  is  the  fact 
taught  in  this  lesson  ?  That  God’s  dealings  toward 
men  have  not  been  limited  by  man’s  deserts.  Though 
he  rewards  abundantly,  or  punishes  for  our  deeds, 
yet  he  does  not  confine  his  actions  toward  us  simply 
by  our  guilt  or  deserts,  and  notwithstanding  the  fact 
that  he  punishes,  yet  he  abounds  in  mercy  and  good¬ 
ness  to  such  an  extent  as  to  remove  our  sins  and 
inquities  as  far  from  us  as  the  east  is  from  the  west. 
That  was  one  way  of  showing  that  God  does  not 
punish  people  in  this  world. 

But  then,  “  the  Christians  died  from  persecutions  in 
the  days  of  the  apostles,  and  their  suffering  was  not 
punishment  for  sin.”  Most  certainly  not.  What, 
then,  do  we  learn  from  this  ?  We  learn  that  punish¬ 
ment  is  suffering,  but  that  all  suffering  is  not  punish¬ 
ment.  Let  us  look  at  this.  Look  at  the  dreadful 
sufferings  of  the  Lord  Jesus  Christ.  Yet,  with  all 


262 


THE  DESTINY  OF  MAN. 


the  sufferings  Jesus  endured,  even  in  that  agony  in 
Gethsemane,  when  he  sweat,  as  it  were,  great  drops 
of  blood,  and  prayed,  “  O  my  Father,  if  it  be  possible, 
let  this  cup  pass  from  me  :  nevertheless,  not  as  I  will, 
but  as  thou  wilt,”  and  in  ail  he  suffered  in  that  igno¬ 
minious  death  on  the  cross,  Jesus  was  not  punished 
for  sins  committed  by  himself,  or  any  body  else.  He 
was  an  innocent  being,  and  could  not  be  punished. 
Nevertheless,  he  suffered. 

Well,  “  Bro.  Carlton  ”  understood  all  that,  but  does 
that  prove  that  the  human  race  will. suffer  endless 
punishment  ? 

Now  we  proceed  with  our  negative  argument  where 
we  left  off.  We  closed  with  the  case  of  Solomon. 
He  had  returned  from  his  wandering  and  darkness, 
and  to  his  God  again,  and  instead  of  saying  now  that 
man  has  no  prominence  above  the  beast,  and  that 
both  die  and  go  to  the  same  place,  he  has  received 
faith  and  confidence  in  God,  and  hope  in  the  future, 
and  instead  of  saying,  “  Who  knoweth  the  spirit  of 
man  that  goeth  upward,  and  the  spirit  of  the  beast 
that  goeth  downward  to  the  earth  ?  ”  he  perceives  the 
truth  now,  that  though  the  body  die,  the  immortal 
spirit  would  not  die.  He  did  believe  that  both  died 
and  went  to  the  same  place,  but  now  he  saith,  “  Man 
goeth  to  his  long  home,  and  the  mourners  go  about 
the  streets.”  “  Then  shall  the  dust  return  to  the 
earth  as  it  was  ;  and  the  spirit  shall  return  unto  God 
who  gave  it.” 

We  have  seen  that  the  Old  Testament  Scriptures 
reveal  the  fact  that  God  renders  justice  and  judg¬ 
ment  in  the  earth,  and  in  confirmation  of  this,  I 
want  to  call  attention  to  a  passage  of  Scripture  in 
Hebrews  ii,  i,  2:  “Therefore  we  ought  to  give  the 
more  earnest  heed  to  the  things  which  we  have  heard, 
lest  at  any  time  we  should  let  them  slip.  For  if  the 
word  spoken  by  angels  was  steadfast,  and  every  trans- 


mr.  carlton’s  fourth  speech.  263 

gression  and  disobedience  received  a  just  recompense 
of  reward.”  What  does  that  mean  ?  What  does 
Paul  say  was  true  under  the  reign  of  that  law  ?  That 
every  transgression  and  disobedience  received  a  just 
recompense  of  reward.  Now,  Paul  is  either  mis¬ 
taken,  or  states  that  which  is  not  true,  or  else  the  ap¬ 
plication  you  make  of.  the  passage  is  incorrect.  Yes, 
David,  in  the  one  hundred  and  third  Psalm,  is  mis¬ 
taken,  or  you  are  mistaken,  or  Paul  is,  and  it  would 
not  take  me  long  to  decide  which  it  is.  [Laughter.] 

We  notice,  then,  that  the  recompense  is  gone  by, 
and  that  it  was  a  just  recompense.  If  the  recom¬ 
pense  to  come  afterward  is  any  thing  more  than  a 
just  recompense,  in  what  way  is  it  to  be  so  ?  Now, 
what  recompense  is  to  be  inflicted  under  the  Gospel, 
if  that  was  true  under  the  law?  “How  shall  we  es¬ 
cape,  if  we  neglect  so  great  salvation  ;  which  at  the 
first  began  to  be  spoken  by  the  Lord,  and  was  con¬ 
firmed  unto  us  by  them  that  heard  him  ?  ”  The 
brother  says,  “  Escape  endless  punishment  ;  ”  but 
what  is  Paul  talking  about  ?  Is  he  talking  about 
endless  punishment  ?  He  is  talking  about  a  just 
recompense  of  reward.  Well,  what  are  we  to  under¬ 
stand,  from  his  teaching,  is  a  just  recompense  of  re¬ 
ward  ?  A  limited  or  unlimited  punishment  ?  That 
which  he  calls  a  just  recompense  of  reward  is  limited, 
and  in  this  world,  and  one  that  he  says  has  already 
gone  by.  Then,  if  they  received  a  just  and  adequate 
punishment,  how  shall  we  escape  a  just  and  adequate 
punishment  for  our  neglect  “  of  this  great  salvation  ?” 
Simply  implying,  in  that  form  of  speech,  that  we 
shall  not  escape  at  all. 

We  will  now  call  attention  to  the  twenty-third 
chapter  of  the  prophecy  of  Isaiah,  fifth  verse,  where 
you  will  find  this  language  :  “  Behold,  the  days  come, 
saith  the  Lord,  that  I  will  raise  unto  David  a  right¬ 
eous  Branch,  and  a  King  shall  reign  and  prosper,  and 


264 


THE  DESTINY  OF  MAN. 


shall  execute  judgment  and  justice  in  the  earth.”  I 
know  there  are  many  persons  that  will  concede  with 
Bishop  Warburton,  and  Doctor  John,  and  many  oth¬ 
ers,  that  though  the  Old  Testament  Scriptures  do 
not  teach  the  doctrine  of  endless  punishment,  and  yet 
claim  the  whole  thing  was  changed  when  the  Gospel 
was  introduced.  But  what  did  the  prophet  say,  who 
spake  as  the  Holy  Spirit  gave  him  utterance,  in  re¬ 
spect  to  the  place  where  Jesus  Christ  should  admin¬ 
ister  justice  and  judgment  ?  That  was  the  King  who 
should  be  raised  up  to  execute  justice  and  judgment 
in  the  earth. 

This  closes  up  the  administration  of  justice  under 
the  old  dispensation.  Now  we  are  prepared  to  exam¬ 
ine  the  rewards  and  punishments  under  the  new  dis¬ 
pensation,  or  under  the  reign  of  our  Lord  Jesus 
Christ. 

The  brother  has  made  a  quotation  from  the  Acts 
of  the  Apostles,  xvi,  20-31  :  “And  the  times  of  this 
ignorance  God  winked  at ;  but  now  commandeth  all 
men  every-where  to  repent  :  because  he  hath  ap¬ 
pointed  a  day,  in  the  which  he  will  judge  the  world 
in  righteousness  by  that  man  whom  he  hath  or¬ 
dained  ;  whereof  he  hath  given  assurance  unto  all 
men,  in  that  he  hath  raised  him  from  the  dead.” 
Now,  what  is  the  day  of  judgment  under  the  reign  of 
Christ — the  day  of  judgment  that  God  hath  insti¬ 
tuted,  in  the  which  he  should  judge  the  world,  or 
reign  over  the  world  by  Jesus  Christ  ?  What  is  that 
day  ?  We  find  in  the  examination  of  this  subject  in 
the  Scriptures,  that  the  term  day  is  used  with  consid¬ 
erable  latitude.  In  Genesis  it  is  said,  “  In  six  days 
God  created  the  heavens  and  the  earth  and  again, 
that  “  These  be  the  generations  of  the  heavens 
and  the  earth  in  the  day  that  he  created  them.” 
There  the  one  day  denotes  just  as  long  a  period  as 
the  other  six.  Again,  notice  the  day  of  temptation 


MR.  MOORE’S  FIFTH  SPEECH,  265 

in  the  wilderness  was  forty  years.  As  we  go  to  the 
eleventh  chapter  of  the  prophecy  of  Isaiah,  tenth 
verse,  we  find  this  language  :  “  And  in  that  day  there 
shall  be  a  root  of  Jesse,  which  shall  stand  for  an  en¬ 
sign  of  the  people  ;  to  it  shall  the  Gentiles  seek :  and 
his  rest  shall  be  glorious.”  In  that  day  this  person 
who  shall  stand  up  for  an  ensign  is  Jesus  Christ  ;  the 
people  are  the  Israelites,  and  the  Gentiles  are  the  rest 
of  mankind,  Now,  how  long  is  Jesus  Christ  to  stand 
up  as  an  ensign  ?  You  would  answer,  the  length  of 
his  entire  reign.  Now  we  have  the  day  of  judgment 
under  Jesus  Christ.  It  is  the  time  of  his  reign. 
[ Time  expired. 


[hr.  moore’s  fifth  speech.] 

Gentlemen  Moderators ,  and  Respected  Auditors : 

After  looking  over  my  notes,  I  observe  that  every 
single  point  that  has  been  raised  in  the  last  speech 
will  come  up  as  I  proceed  with  my  argument.  I 
therefore  deem  it  useless  to  spend  time  just  now  in  a 
formal  reply,  when  I  know  they  will,  in  due  time,  be 
fully  attended  to. 

I  proceed  at  once  to  notice  the  fifth  argument. 
After  stating  that  we  have,  in  the  first  place,  shown 
you  that  individuals  who  do  not  believe  in  the  name 
of  the  only  begotten  of  the  Father,  do  not,  and  can 
not,  enjoy  life,  abide  under  the  wrath  of  God,  are 
now  condemned,  and  shall  be  damned  ;  and  that  they 
can  not  please  God,  or  come  to  God  ;  and  for  these 
reasons,  the  indirect  testimony  of  these  passages  is, 
that  in  this  condition  they  must  remain  endlessly, 
unless  my  brother  could  show  that  there  would  be  a 
change  effected  upon  them  after  they  have  passed 
into  the  next  state. 

The  second  argument  was  based  on  the  Scriptures, 
23 


266 


THE  DESTINY  OF  MAN. 


showing  us  that  it  is  impossible  to  renew  a  certain 
class  to  repentance.  They  were  cursed  children,  and 
shall  utterly  perish  in  their  own  corruption.  In  the 
next  place,  there  were  those  who  had  committed  sin, 
that  had  never  forgiveness  in  this  world,  or  the  world 
to  come  ;  and  we  agreed  with  Bro.  Carlton,  that  this 
world  and  that  world  meant  this  state  of  existence 
and  that  state  of  existence,  or  this  world  and  the 
next.  We  noticed,  in  the  next  place,  that  the  end  or 
ultimate  of  the  wicked  was  to  be  burning ;  that  it  was 
death,  which  means  a  cutting  off  from  God — punish¬ 
ment,  with  everlasting  destruction. 

In  the  next  place,  we  introduced  a  number  of  pas¬ 
sages  containing  antithesis,  but  really  only  a  few  of 
the  many  that  place  the  destiny  of  the  righteous  and 
the  wicked  in  contrast,  opposite  in  nature,  but  equal 
in  extent ;  and  the  extent  is  the  duration  ;  and  the 
word  is  the  word  that  etymologically  means  end¬ 
less,  as  I  propose  to  show  after  a  little.  Having 
completed  this  course  of  argument,  I  am  prepared  to 
enter  on  the  consideration  of  the  fifth  argument — the 
punishment  of  the  wicked  in  gehenna ,  hell,  is  after 
death ;  hence  in  the  ultimate  or  endless  state.  I 
want  to  show  you  that  this  punishment  is  after 
death,  and  not  before.  If  I  succeed  in  doing  this, 
then  it  follows  that  it  is  in  the  ultimate  or  final 
state,  and  therefore  endless.  Matthew  x,  28  :  “  And 
fear  not  them  which  kill  the  body,  but  are  not  able  to 
kill  the  soul:  but  rather  fear  him  which  is  able  to  de¬ 
stroy  both  soul  and  body  in  hell.”  In  hell,  gehenna. 
Luke  xii,  4,  5  :  “  And  I  say  unto  you,  my  friends,  Be 
not  afraid  of  them  that  kill  the  body,  and  after  that 
have  no  more  that  they  can  do.  But  I  will  forewarn 
you  whom  ye  shall  fear  :  Fear  him,  which  after  he 
hath  killed  hath  power  to  cast  into  hell  ;  yea,  I  say 
unto  you,  Fear  him.”  Cast  into  gehenna,  hell.  It 
only  needs  a  few  remarks  to  show  you  the  force  of 


MR.  MOORE’S  FIFTH  SPEECH. 


267 


these  passages.  First.  “  Soul,”  in  the  passages,  can 
not  mean  animal  life,  because  men  have  power  to 
take  animal  life,  but  this  passage  says  they  have  not 
"power  to  kill  the  soul.”  Second.  God  is  presented 
as  the  object  of  fear — fear  him  that  can  destroy  both 
soul  and  body  in  hell.  Hebrews  xii,  28  :  “  Wherefore 
we  receiving  a  kingdom  which  can  not  be  moved,  let 
us  have  grace,  whereby  we  may  serve  God  acceptably 
with  reverence  and  godly  fear.”  The  fear  of  God  is 
clearly  taught  here.  Also  in  Ecclesiastes  xii,  13,  14: 
“Let  us  hear  the  conclusion  of  the  whole  matter: 
Fear  God,  and  keep  his  commandments  :  for  this  is 
the  whole  duty  of  man.  For  God  shall  bring  every 
work  into  judgment,  with  every  secret  thing,  whether 
it  be  good,  or  whether  it  be  evil.”  Again,  1  Peter  ii, 
17:  “Honor  all  men.  Love  the  brotherhood.  Fear 
God.  Honor  the  king.”  The  fear  of  God  is  plainly 
taught.  The  Savior  says  :  “  Fear  him  that  can  de¬ 
stroy  both  soul  and  body  in  hell.”  You  are  also 
taught  not  to  fear  man  ;  and  hence,  it  could  not  be 
man  that  was  to  be  feared.  Revelations  ii,  10  :  “Fear 
none  of  those  things  which  thou  shalt  suffer  :  behold, 
the  devil  shall  cast  some  of  you  into  prison,  that  ye 
may  be  tried  ;  and  ye  shall  have  tribulation  ten 
days  :  be  thou  faithful  unto  death,  and  I  will  give 
thee  a  crown  of  life.”  You  will  observe  that  the 
crown  of  life  hangs  upon  their  being  faithful  unto 
death.  Hebrews  xi  ii,  6 :  “So  that  we  may  boldly 
say,  The  Lord  is  my  helper,  and  I  will  not  fear  what 
man  shall  do  unto  me.”  Jesus  says  :  “  Fear  not  him 
that  can  kill  the  body.”  The  apostle  says,  Fear  not 
man,  or  what  man  can  do  unto  you.  He  can  take 
your  lives,  your  property,  your  liberty,  but  do  not 
fear  him,  or  be  influenced  by  him  to  renounce  your 
integrity  to  God.  On  the  contrary,  the  passages 
noted  teach  you  to  fear  God,  for  the  reason  that  he 
can  destroy  soul  and  body  in  hell.  This  shows  you 


268 


THE  DESTINY  OF  MAN. 


that  the  destruction  of  the  soul  and  body  is  to  be  ac¬ 
complished  after  the  destruction  of  the  body  ;  for  it 
is  after  they  have  killed  the  body,  and  “have  no  more 
that  th'ey  can  do.”  But  this  person  they  are  to  fear 
is  one  who  can  do  something  after  the  body  is  killed  ; 
that  is,  destroy  the  soul  and  body  in  hell ;  and  hence, 
the  gehenna  of  the  wicked  is  after  death.  Fourth. 
The  word  able,  in  this  place,  means  willing,  as  you 
will  perceive  by  reading  Hebrews  vii,  25:  “  Where¬ 
fore  he  is  able  also  to  save  them  to  the  uttermost  that 
come  unto  God  by  him,  seeing  he  ever  liveth  to  make 
intercession  for  them.”  Philippians  iii,  20,  21  :  “  For 
our  conversation  is  in  heaven  ;  from  whence  also  we 
look  for  the  Savior,  the  Lord  Jesus  Christ:  who  shall 
change  our  vile  body,  that  it  may  be  fashioned  like 
unto  his  glorious  body,  according  to  the  working 
whereby  he  is  able  even  to  subdue  all  things  unto 
himself.”  The  word  able  here  means  willing,  and 
may  be  substituted  for  that  word  ;  and  whatever 
word  makes  good  sense  when  it  is  put  in  the  place 
of  another  is,  by  the  rules  of  exegesis,  regarded  as  a 
correct  definition  of  the  word. 

Again,  in  the  fifth  place,  the  word  gehenna  occurs 
in  the  following  places,  and  in  these  places  it  is  ut¬ 
terly  out  of  the  question  for  it  to  denote  a  place  which 
the  individual  enters  in  this  world.  Matt,  v,  22 : 
“  But  I  say  unto  you,  That  whosoever  is  angry  with  his 
brother  without  a  cause  shall  be  in  danger  of  the  judg¬ 
ment  :  and  whosoever  shall  say  to  his  brother,  Raca, 
shall  be  in  danger  of  the  council :  but  whosoever  shall 
say,  Thou  fool,  shall  be  in  danger  of  hell  fire  that 
is,  the  fire  of  gehenna.  V,  29,  30:  “And  if  thy  right 
eve  offend  thee,  pluck  it  out,  and  cast  it  from  thee  : 
for  it  is  profitable  for  thee  that  one  of  thy  members 
should  perish,  and  not  that  thy  whole  body  should  be 
cast  into  hell,”  or  gehenna.  Matt,  x,  18:  “And  if 
thine  eye  offend  thee,  pluck  it  out,  and  cast  it  from 


269 


MR.  MOORE’S  FIFTH  SPEECH. 

thee  :  it  is  better  for  thee  to  enter  into  life  with  one 
eye,  rather  than  having  two  eyes  to  be  cast  into  hell 
fire.”  Mark  ix,  43-47  :  “And  if  thy  hand  offend  thee, 
cut  it  off:  it  is  better  for  thee  to  enter  into  life 
maimed,  than  having  two  hands  to  go  into  hell,  into 
the  fire  that  never  shall  be  quenched  :  where  their 
worm  dieth  not,  and  the  fire  is  not  quenched.  And 
if  thy  foot  offend  thee,  cut  it  oft' :  it  is  better  for  thee 
to  enter  halt  into  life,  than  having  two  feet  to  be  cast 
into  hell,  into  the  fire  that  never  shall  be  quenched  : 
where  their  worm  dieth  not,  and  the  fire  is  not 
quenched.  And  if  thine  eye  offend  thee,  pluck  it 
out :  it  is  better  for  thee  to  enter  into  the  kingdom 
of  God  with  one  eye,  than  having  two  eyes  to  be  cast 
into  hell  fire.”  Luke  xii,  45,  represents  the  same. 
Now  it  is  a  matter  of  very  clear  import  here  that  the 
body  is  to  be  cast  into  the  gehenna,  and  it  is  better 
for  you  to  cast  away  the  sins  that  lie  nearest  your 
heart  than  to  enjoy  them  during  life,  and  after  that  to 
be  cast  soul  and  body  into  the  gehenna  of  fire,  where 
the  individual  shall  enter  if  he  is  found  to  be  wicked, 
as  we  have  read  from  Matthew  xxv,  also  from  Reve¬ 
lations  xx,  10. 

I  present,  as  the  sixth  argument,  the  language  in 
2  Peter  iii,  3-9  :  “  Knowing  this  first,  that  there  shall 
come  in  the  last  days  scoffers,  walking  after  their  own 
lusts,  and  saying,  Where  is  the  promise  of  his  com¬ 
ing  ?  for  since  the  fathers  fell  asleep,  all  things  con¬ 
tinue  as  they  were  from  the  beginning  of  the  creation. 
For  this  they  willingly  are  ignorant  of,  that  by  the 
word  of  God  the  heavens  were  of  old,  and  the  earth 
standing  out  of  the  water  and  in  the  water:  whereby 
the  world  that  then  was,  being  overflowed  with  water, 
perished  :  but  the  heavens  and  the  earth,  which  are 
now,  by  the  same  word  are  kept  in  store,  reserved 
unto  fire  against  the  day  of  judgment  and  perdition 
of  ungodly  men.  But,  beloved,  be  not  ignorant  of 


270 


THE  DESTINY  OF  MAN. 


this  one  thing,  that  one  day  is  with  the  Lord  as  a 
thousand  years,  and  a  thousand  years  as  one  day. 
The  Lord  is  not  slack  concerning  his  promise,  as 
some  men  count  slackness  ;  but  is  long-suffering  to 
us-ward,  not  willing  that  any  should  perish,  but  that 
all  should  come  to  repentance.” 

The  subject  of  judgment  is  here  clearly  vindicated, 
and  it  is  shown  that  it  is  utterly  impossible  for  the 
judgment,  as  presented  in  this  case,  which  is  the  per¬ 
dition  of  ungodly  men,  to  be  the  judgment  in  the 
reign  of  Christ,  of  which  my  brother  has  been  talking 
to-night.  No  one  would  presume  to  deny  that  Jesus, 
in  his  divine  government,  exercises  judgment  and 
righteousness  ;  but  his  government  is  conditional, 
that  it  is  extending,  and  will  be  finally  completed  and 
perfected,  and  that  he  will  crush  out  all  his  enemies, 
and  judge  all  the  inhabitants  of  the  planet  at  the  day 
of  judgment,  is  as  clearly  revealed  as  any  other  truth 
in  the  Bible.  I  read  again,  beginning  at  the  tenth 
verse :  “  But  the  day  of  the  Lord  will  come  as  a  thief 
in  the  night ;  in  the  which  the  heavens  shall  pass 
away  with  a  great  noise,  and  the  elements  shall  melt 
with  fervent  heat,  the  earth  also  and  the  works  that 
are  therein  shall  be  burned  up.  Seeing  then  that  all 
these  things  shall  be  dissolved,  what  manner  of  per¬ 
sons  ought  ye  to  be  in  all  holy  conversation  and  god¬ 
liness,  looking  for  and  hasting  unto  the  coming  of  the 
day  of  God,  wherein  the  heavens  being  on  fire  shall 
be  dissolved,  and  the  elements  shall  melt  with  fervent 
heat  ?  Nevertheless  we,  according  to  his  promise, 
look  for  new  heavens  and  a  new  earth,  wherein  dwell- 
eth  righteousness.  Wherefore,  beloved,  seeing  that 
ye  look  for  such  things,  be  diligent  that  ye  may  be 
found  of  him  in  peace,  without  spot,  and  blame¬ 
less.” 

You  observe  that  this  comports  with  the  teachings 
of  Revelation  xxi  and  xxii :  That  we  have  now  a  new 


MR.  MOORE’S  FIFTH  SPEECH.  21/! 

heavens  and  a  new  earth,  and  those  individuals  pos¬ 
sessing-  godliness  and  holy  conversation,  who  con¬ 
ducted  themselves  according  to  the  divine  require¬ 
ments,  enter  into  the  enjoyment  of  the  new  heavens 
and  earth  in  the  ultimate  state  after  the  consumma¬ 
tion  of  the  old  heavens  and  old  earth.  In  connection 
with  this,  i  Cor.  xv,  54-57  :  “  So  when  this  corruptible 
shall  have  put  on  incorruption,  and  this  mortal  shall 
have  put  on  immortality,  then  shall  be  brought  to 
pass  the  saying  that  is  written,  Death  is  swallowed 
up  in  victory.  O  death,  where  is  thy  sting  ?  O  grave, 
where  is  thy  victory  ?  The  sting  of  death  is  sin,  and 
the  strength  of  sin  is  the  law.  But  thanks  be  to  God 
which  giveth  us  the  victory  through  our  Lord  Jesus 
Christ.” 

The  final  victory  over  all  the  foes  of  men  is  given 
through  the  Lord  Jesus,  and  if  the  individual  has  not 
secured  the  Lord  Jesus  as  Savior  during  his  lifetime, 
he  has  no  person  to  give  him  the  victory ;  and  be¬ 
sides,  the  promise  is  made  to  those  who  are  denomi¬ 
nated  the  disciples  or  saints.  Isaiah  xxv  :  6-12,  refers 
to  the  same  event :  “  And  in  this  mountain  shall  the 
Lord  of  hosts  make  unto  all  people  a  feast  of  fat 
things,  a  feast  of  wines  on  the  lees,”  etc.  “  He  will 
swallow  up  death  in  victory :  and  the  Lord  God  will 
wipe  away  tears  from  oft'  all  faces  :  and  the  rebuke 
of  his  people  shall  be  taken  away  from  off  all  the 
earth :  for  the  Lord  hath  spoken  it.”  He  will  swal¬ 
low  up  death  in  victory  as  the  ultimate  of  his  plan, 
which  is  in  progress.  He  will  destroy  death,  which  is 
the  last  enemy,  and  deliver  up  the  kingdom  to  his 
Father.  In  connection  with  this  read  Revelation  xxi, 
1-5,  showing  the  connection  of  the  events  themselves. 
The  twenty-fifth  of  Isaiah  my  brother  applied  to  the 
resurrection  state.  The  same  things  are  indicated 
here  and  must  apply  to  the  same  ultimate  state.  But 
in  this  case  you  will  observe  the  following  passage 


2/2 


THE  DESTINY  OF  MAN. 


from  Revelations  :  “  But  the  fearful,  and  unbelieving, 
and  murderers,  and  whoremongers,  and  sorcerers,  and 
idolaters,  and  all  liars,  shall  have  their  part  in  the  lake 
which  burneth  with  fire  and  brimstone  ;  which  is  the 
second  death.”  This  is  to  occur  at  the  same  time 
when  he  will  wipe  the  tears  from  the  faces  of  those 
that  are  in  the  new  Jerusalem,  and  from  the  time 
that  my  brother  says  is  the  ultimate  or-  final  state,  in 
his  criticism  on  Isaiah  xxv. 

My  seventh  argument  is  based  on  Luke  xvi,  19-31 : 
“  There  was  a  certain  rich  man,  which  was  clothed  in 
purple  and  fine  linen,  and  fared  sumptuously  every 
day :  and  there  was  a  certain  beggar,  named  Lazarus, 
which  was  laid  at  his  gate,  full  of  sores,  and  desiring 
to  be  fed  with  the  crumbs  which  fell  from  the  rich 
man’s  table  :  moreover,  the  dogs  came  and  licked  his 
sores.  And  it  came  to  pass,  that  the  beggar  died, 
and  was  carried  by  the  angels  into  Abraham’s  bosom : 
the  rich  man  also  died,  and  was  buried  ;  and  in  hell 
he  lifted  up  his  eyes,  being  in  torments,  and  seeth 
Abraham  afar  off,  and  Lazarus  in  his  bosom.  And 
he  cried  and  said,  Father  Abraham,  have  mercy  on 
me,  and  send  Lazarus,  that  he  may  dip  the  tip  of  his 
finger  in  water,  and  cool  my  tongue  ;  for  I  am  tor¬ 
mented  in  this  flame.  But  Abraham  said,  Son,  re¬ 
member  that  thou  in  thy  lifetime  receivedst  thy  good 
things,  and  likewise  Lazarus  evil  things  :  but  now  he 
is  comforted,  and  thou  art  tormented.  And  besides 
all  this,  between  us  and  you  there  is  a  great  gulf 
fixed  :  so  that  they  which  would  pass  from  hence  to 
you  can  not  ;  neither  can  they  pass  to  us,  that  would 
come  from  thence.  Then  he  said,  I  pray  thee  there¬ 
fore,  father,  that  thou  wouldest  send  him  to  my 
father’s  house  :  for  I  have  five  brethren  ;  that  he  may 
testify  unto  them,  lest  they  also  come  into  this  place 
of  torment.  Abraham  saith  unto  him,  They  have 
Moses  and  the  prophets  ;  let  them  hear  them.  And 


MR.  MOORE’S  FIFTH  SPEECH.  2/3 

he  said,  Nay,  father  Abraham  :  but  if  one  went  unto 
them  from  the  dead,  they  will  repent :  and  he  said 
unto  him,  If  they  hear  not  Moses  and  the  prophets, 
neither  will  they  be  persuaded  though  one  rose  from 
the  dead.”  It  does  not  say  he  spake  this  parable, 
as  in  other  places,  but  he  begins  it  as  a  history. 
Whether  it  is  given  as  a  history  or  a  parable,  the  cir¬ 
cumstances  are  clearly  set  forth.  The  Jewish  idea  of 
Hades  was  that  it  was  a  place  where  the  spirits  of 
the  departed  all  went  to.  The  spirits  of  the  good 
were  in  one  department,  called  Paradise,  and  the 
spirits  of  the  wicked  were  in  another  department, 
called  gehenna.  Tartarus  is  used  by  Peter,  who 
speaks  of  the  wicked  being  consigned  to  Tartarus,  or 
that  department  where  they  were  in  misery,  and  re¬ 
main  there  in  this  condition  until  the  time  of  the 
restitution  of  all  things,  which  God  hath  spoken  by 
the  mouth  of  all  his  holy  prophets  since  the  world 
began,  when  they  should  again  be  brought  forth,  and 
before  the  universe  adjudged  guilty,  and  consigned  to 
their  final  place.  This  was  the  Jewish  idea,  and  the 
Scriptures  did  not  contradict  it.  The  whole  scene, 
in  the  Jewish  mind,  would  be  beyond  this  life,  and 
it  would  be  to  them  the  representation  of  the  con¬ 
dition  of  the  righteous  and  the  wicked  in  the  future 
and  ultimate,  and  hence,  endless  state. 

Matthew  xiii,  47-50.  “Again,  the  kingdom  of 
heaven  is  like  unto  a  net,  that  was  cast  into  the  sea, 
and  gathered  of  every  kind  :  which,  when  it  was  full, 
they  drew  to  shore,  and  sat  down,  and  gathered  the 
good  into  vessels,  but  cast  the  bad  away.  So  shall 
it  be  at  the  end  of  the  world  :  the  angels  shall  come 
forth,  and  sever  the  wicked  from  among  the  just, 
and  shall  cast  them  into  the  furnace  of  fire  :  there 
shall  be  wailing  and  gnashing  of  teeth.” 

Here  we  have  the  ultimate  condition  represented 
in  a  parable.  You  will  notice  that  it  is  said,  “So 


274 


THE  DESTINY  OF  MAN. 


shall  it  be  in  the  end  of  the  world.”  The  separa¬ 
tion  between  the  good  and  the  bad  is  the  separation 
between  the  righteous  and  the  wicked.  That  is  to 
be  at  the  end  of  the  world.  The  wicked  are  to  be 
cast  into  the  furnace  of  fire  ;  their  ultimate  and  final 
state  after  the  separation  is  made  at  the  end  of  this 
dispensation. 

I  notice,  now,  the  eighth  argument,  which  is 
cumulative,  and  brings  up  the  subject  of  the  judg.- 
ment.  I  now  affirm  that  there  is  to  be  a  day  of  fu¬ 
ture  general  judgment.  While  I  admit  special  judg¬ 
ments  for  special  acts  through  the  past  dispensation 
of  God,  I  now  affirm,  over  and  above  that,  a  future 
day  of  general  judgment,  in  which  every  individual 
will  be,  not  a  mere  spectator,  but  a  personally  inter¬ 
ested  individual.  Acts  xvii,  30-32:  “And  the  times 
of  this  ignorance  God  winked  at ;  but  now  com¬ 
manded!  all  men  every-where  to  repent :  because  he 
hath  appointed  a  day,  in  the  which  he  will  judge  the 
world  in  righteousness  by  that  man  whom  he  hath 
ordained  ;  whereof  he  hath  given  assurance  unto  all 
men,  in  that  he  hath  raised  him  from  the  dead.”  This 
will  enable  me  to  answer  one  point  made  in  the  last 
speech.  My  brother  told  you,  substantially,  that  this 
word  “  day  ”  is  very  indefinite,  and  I  agree  that  it  is, 
as  far  as  length  of  time  is  concerned ;  but  the  word 
day  means  a  complete  period.  He  tells  you  it  is  the 
Christian  dispensation — the  whole  of  the  Christian 
dispensation,  from  the  time  Christ  entered  upon  his 
reign  till  he  shall  deliver  it  up  to  his  father.  But  will 
you  observe,  in  the  discourse  delivered  by  the  Apostle 
Paul,  a  number  of  years  after  Christ  had  commenced 
his  reign,  he  uses  the  words  “  God  has  appointed  a 
day  in  which  he  will  judge  the  world?”  It  ought  to' 
read,  according  to  my  brother’s  assumption,  “  A  day 
in  which  he  has  judged  the  world.”  The  Christian 
dispensation  was  in  progress,  and  had  been  a  number 


275 


mr.  carlton’s  fifth  speech. 

of  years,  when  that  was  spoken.  Why,  then,  did  he 
say  that  he  will  judge  the  world  in  that  day  ?  [  Time 

expired. 


[mr.  carlton’s  fifth  speech.] 

Gentlemen  Moderators,  and  Christian  Friends : 

The  brother  informs  us  he  is  going  to  introduce  a 
new  argument,  and  his  new  argument  is  one  that 
says  that  the  wicked  will  be  punished  in  gehenna  after 
literal  death.  That  is  the  point  he  makes  now.  To 
support  this  position  he  calls  your  attention  to  Mat¬ 
thew  x,  28 :  “And  fear  not  them  which  kill  the  body, 
but  are  not  able  to  kill  the  soul :  but  rather  fear  him 
which  is  able  to  destroy  both  soul  and  body  in  hell.” 
That  is,  in  gehenna.  Then  he  assumes,  in  the  first 
place,  that  this  denotes  the  destruction  of  the  entire 
being.  Let  us  see  if  that  is  so.  We  want  to  under¬ 
stand  ourselves.  He  affirms  that  the  destruction  of 
the  soul  and  body  is  the  destruction  of  'the  entire 
being.  What  is  man  ?  What  kind  of  a  being  is 
man  ?  We  go  back  to  the  beginning  of  Genesis. 
God  created  man  in  his  own  image  and  after  his  own 
likeness.  What  kind  of  a  being  is  God  ?  The 
world’s  Redeemer,  when  he  came  forth  to  bear  testi¬ 
mony  to  the  truth,  said,  God  is  a  spirit.  Then  if  he 
made  a  being  in  his  likeness,  he  made  a  spiritual 
being.  Subsequently  we  are  informed  in  this  ac¬ 
count  of  creation  in  regard  to  the  formation  of  the 
body,  and  then  of  God’s  placing  the  living  spirit  in 
the  body,  and  after  the  spirit  was  placed  in  the  body 
then  the  soul  was  produced.  He  places  life  in  the 
bodies  he  had  made,  and  man  became  a  living  soul. 
The  soul  was  produced  by  the  union  of  the  spirit  with 
the  body.  That  is  the  account  of  the  creation  of 
man.  Now  we  come  to  the  New  Testament  Script- 


276 


THE  DESTINY  OF  MAN. 


ures.  The  Apostle  Paul  says  :  “  The  word  of  God  is 
quick  and  powerful,  and  sharper  than  any  two-edged 
sword,  piercing  even  to  the  dividing  asunder  of  the 
soul  and  spirit” — dividing  asunder  the  same  thing — 
“and  of  the  joints  and  marrow,  and  is  a  discerner  of 
the  thoughts  and  intents  of  the  heart.”  Also,  1  Thes- 
salonians  v,  23  :  “  And  the  very  God  of  peace  sanctify 
you  wholly ;  and  I  pray  God  your  whole  spirit  and 
soul  and  body  be  preserved  blameless  unto  the  com¬ 
ing  of  our  Lord  Jesus  Christ.”  Your  whole  pneiwia , 
psuche ,  and  soma ;  that  is  what  kind  of  a  being  man 
is — spirit,  soul,  and  body.  As  God  made  man  a 
spirit,  when  he  made  him,  his  essential  being  is 
spirit.  The  body  is  the  earthly  tabernacle  in  which 
the  spirit  dwells  while  here.  The  spirit  is  the  ani- 
mater  of  the  body  while  it  dwells  in  it ;  and  the  body 
is  the  thing  animated  ;  and  the  soul  is  the  physical, 
or  animal  life.  This  being  the  account  of  revelation 
in  regard  to  man,  a  man  might  be  destroyed  soul 
and  body  both,  and  live  immortally  in  heaven  after¬ 
ward.  What  is  there  to  prevent  it  ?  That  comes 
about  as  far  from  everlasting  misery,  if  all  claimed  is 
true,  as  he  was  before  he  commenced.  But  we  want 
to  proceed  a  little  further  in  this  matter.  The  next 
idea  is  that  the  place  in  which  the  soul  and  body  are 
in  danger  of  being  destroyed  is  gehenna.  The  body 
is  exposed  to  the  same  destruction  as  the  soul,  and  he 
has  got  the  place  of  destruction  in  the  spirit  world. 
Is  the  body  in  danger  of  being  destroyed  in  the  eter¬ 
nal  world  ?  Gehenna  in  the  spirit  world  !  Is  the 
body  going  there  ?  Let  us  look  a  little  further  in  re¬ 
gard  to  this  term  gehenna ,  for  this  is  the  word  he 
introduces  to  Genote  a  place  of  endless  punishment. 
I  ask  him  what  word  denoted  a  place  of  endless  pun¬ 
ishment  in  the  old  Scriptures,  where  the  word  ge¬ 
henna  does  not  occur  ?  We  trace  up  this  word,  now, 
to  see.  Dr.  George  Campbell  says,  in  his  appendix 


MR.  CARLTON'S  FIFTH  SPEECH. 


to  the  New  Testament,  “  Gehenna  occurs  neither  in 
the  Septuagint  Greek  of  the  Old  Testament,  nor  in 
any  classic  author  extant  in  the  world.”  Then  what 
was  the  name  of  the  place  of  endless  punishment 
before  gehenna  was  used  ?  They  did  not  have  any. 
Then  this  endless  punishment  was  not  revealed  for 
four  thousand  years  of  the  world’s  history.  I  have 
offered  George  Campbell’s  notes,  indorsed  and  ap¬ 
proved  by  Alexander  Campbell.  “  There  being  no 
word  in  our  language  corresponding  to  the  word 
Hades,  he  is  obliged  to  retain  and  explain  it.  He  al¬ 
ways  translated  the  term  gehenna  by  the  term  hell. 
Alexander  Campbell  says  we  have  uniformly  followed 
his  method  in  the  books  which  he  did  not  translate, 
and  consequently,  where  the  word  hell  is  found  in  this 
translation,  the  reader  may  be  assured  it  is  gehenna 
in  the  original.  It  occurs  just  twelve  times  in  the 
New  Testament,  and,  as  it  was  better  understood  in 
Judea  than  in  any  other  country,  and  among  the 
Jews  than  among  any  other  people,  we  find  it  never 
adopted  in  any  letter  or  communication  to  the  Gen¬ 
tiles.”  We  find  the  word  was  never  taught  to  the 
Gentiles,  and  we  are  Gentiles.  It  is  only  employed 
by  two  persons  in  the  entire  Bible,  from  beginning 
to  end.  One  of  these  persons  is  Jesus,  and  the 
other  James.  The  Apostle  Paul,  who  wrote  a  large 
portion  of  the  New  Testament  Scriptures,  and  who 
says  that  he  had  not  shunned  to  declare  the  whole 
counsel  of  God,  never  used  the  word.  Neither  does 
it  occur  in  the  writings  of  any  other  persons  in  the 
New  Testament,  except  Matthew,  Mark,  Luke,  and 
James.  In  Matthew,  Mark,  and  Luke,  it  is  simply 
the  repetition  of  the  few  instances  in  which  Jesus 
used  the  word.  And  to  get  the  meaning  of  this 
word,  we  must  find  the  sense  in  which  Jesus  used  it, 
so  that  we  are  to  learn  how  the  people  were  justified 
in  understanding  it.  Having  made  these  remarks  in 


278 


THE  DESTINY  OF  MAN. 


regard  to  this  term,  gehenna ,  and  having  called  on 
the  brother  to  show,  that  up  to  this  time,  when  this 
word  was  used  by  Jesus  Christ,  that  no  person,  Jew 
or  Gentile,  on  the  footstool  of  God,  ever  used  it  to 
denote  a  place  of  endless  punishment,  we  proceed 
next  to  examine  the  text  more  critically  :  “Fear  not 
them  which  kill  the  body,  but  are  not  able  to  kill  the 
soul."  Well,  now,  he  says  this  term  soul  can  not 
mean  the  animal  life,  because  they  had  power  to  de¬ 
stroy  that.  If  Jesus  says  they  could  not  destroy 
the  soul,  and  it  is  a  word  which  does  denote  the  ani¬ 
mal  life,  it  is  evident  it  does  not  refer  to  the  exist¬ 
ence  of  man  beyond  the  existence  of  animal  life. 
There  is  the  point.  Instead  of  gaining  any  thing, 
you  have  lost  that  much.  Go  back  to  Matthew  xvi. 
You  will  find  this  word  psuche  is  used.  “Whosoever 
will  save  his  life,  shall  lose  it."  It  does  not  mean 
his  being — his  spirit — but  his  animal  life. 

What  is  a  man  profited  if  he  shall  gain  the  whole 
world  and  lose  his  own  life  ?  A  man  could  not  take 
any  of  the  goods  of  this  world  with  him,  if  he  should 
gain  them.  That  is  all  it  means  ;  but  there  is  a  great 
noise  made  to  frighten  people  about  it.  Could  not 
these  people  take  the  animal  life — these  persecuting 
Jews — to  whose  persecutions  the  language  which  was 
addressed  to  the  disciples  referred?  He  told  them  : 
“I  say  unto  you,  Fear  not  them  that  kill  the  body." 
Could  the  persecuting  Jews  do  that?  Had  they 
power  to  take  their  life  ?  That  is  the  point.  Had 
they  power  to  take  the  animal  life  of  the  disciples 
that  they  were  persecuting  ?  I  call  your  attention  to 
John  xvii,  28-31  :  “Then  led  they  Jesus  from  Caia- 
phas  unto  the  hall  of  judgment:  and  it  was  early; 
and  they  themselves  went  not  into  the  judgment  hall, 
lest  they  should  be  defiled  ;  but  that  they  might  eat 
the  passover.  Pilate  then  went  out  unto  them,  and 
said,  What  accusation  bring  ye  against  this  man? 


mr.  carlton’s  fifth  speech.  279 

They  answered,  and  said  unto  him,  If  he  were  not  a 
malefactor,  we  would  not  have  delivered  him  up  unto 
thee.  Then  said  Pilate  unto  them,  Take  ye  him,  and 
judge  him  according  to  your  law.  ’The  Jews  there¬ 
fore  said  unto  him,  It  is  not  lawful  for  us  to  put  any 
man  to  death.”  The  Jews  could  not  take  the  animal 
life  ;  therefore  they  brought  him  to  the  Roman  au¬ 
thorities.  They  were  in  subjection  to  the  Romans. 
They  had  not  taken  the  power  entirely  awray  from 
them  ;  but  allowed  them  to  try  minor  offenses  ;  but 
they  could  not  inflict  the  death  penalty.  They  could 
scourge  them ;  but  could  do  nothing  further.  When 
they  put  to  death,  they  must  deliver  them  over  to  the 
Romans.  These  persecutors  could  not  put  them  to 
death. 

The  next  point  is,  Does  this  word  kill  not  always 
denote  to  take  the  life  of  the  individual  ?  We  find 
the  word  apoktenao.  Donnegan’s  Greek  Lexicon  de¬ 
fines  it,  “  to  kill,  slay,  slaughter,  render  miserable, 
remove,  take  away.”  See  also  Schleusne,  Liddell  & 
Scott:  “To  kill,  to  slay,  to  take  awray,  to  remove, 
to  beat  almost  to  death,  to  tease  or  plague.”  Here 
we  have  the  definitions  of  the  word  apoktenao.  But 
fear  him  wTho  is  able  to  destroy  the  body  and  the 
animal  life  in  gehenna.  Or,  fear  him  who,  after  the 
body  has  been  wearied  and  afflicted,  has  power  to 
cast  into  gehenna — fear  him  !  Well,  but  what  wrere 
those  persons  in  danger  of  in  this  literal  fire  of  ge¬ 
henna  ?  They  were  exposed  to  the  danger  of  gehenna, 
punishment.  Were  they  in  danger  of  being  de¬ 
stroyed  in  the  literal  valley  of  the  son  of  Hinnom, 
near  Jerusalem  ?  Jeremiah  xix,  12:  “Thus  will  I  do 
unto  this  place,  saith  the  Lord,  and  to  the  inhabi¬ 
tants  thereof,  and  even  make  this  city  as  Tophet.” 
It  might  be  interesting,  did  time  permit,  to  follow  up 
the  history  of  this  wrord,  and  show  that  in  the  Old 
Testament  Scriptures  there  is  a  phrase,  gee  hinnom , 


200 


THE  DESTINY  OF  MAN. 


i.  e.,  the  valley  of  Hinnom ;  very  frequently,  gee  ben 
hinnom ,  the  valley  of  the  son  of  Hinnom.  This  place 
was  a  place  of  abomination,  and  slaughter,  and  mis¬ 
ery,  and  death,  artd  idolatry,  and  filth  ;  a  burning  fire 
and  worms  were  continually  feeding  on  the  dead  bod¬ 
ies  in  that  valley.  King  Josiah  was  sent,  by  divine 
commandment,  to  defile  that  place.  There  is  a  pre¬ 
diction  in  Jeremiah  xix,  in  regard  to  the  judgment 
that  was  to  come  on  the  Jewish  city  and  the  Jewish 
people,  and  then  we  come  to  this,  and  that  is,  that 
the  Jews  were  exposed,  when  they  should  have  filled 
up  the  cup  of  their  iniquity,  and  the  wrath  of  God  is 
about  to  come  upon  them,  in  Matthew  iii,  7  :  “  How 
can  ye  escape  the  damnation  of  hell?”  Here  the 
judgment  was  hanging  right  over  them.  And  to 
this  guilty  people  Jesus  says,  How  can  you  escape 
the  damnation  of  gehenna  ?  How  can  you  escape 
being  involved  in  this  calamity  when  Jerusalem  shall 
be  rendered  as  Tophet  ?  It  is  said,  that  gehenna  be¬ 
came  a  symbol  to  the  Jews  for  any  thing  loathsome 
and  disgraceful,  particularly  an  ignominious  death. 
That  is  exactly  what  they  suffered,  and  what  the  dis¬ 
ciples  wTere  doomed  to  suffer,  in  case  they  did  not 
obey  the  master;  and  also  those  who  went  back  with 
the  hypocrite,  and  those  who  were  not  converted  to 
Christianity.  The  Gentiles  gathered  from  the  east 
and  the  west,  from  the  north  and  the  south  ;  and 
Jesus  said:  “The  children  of  the  kingdom  shall  be 
cast  out  into  outer  darkness.  There  shall  be  weep¬ 
ing  and  gnashing  of  teeth.”  That  transpired  eigh¬ 
teen  hundred  years  ago.  This  is  brought  up  to 
prove  endless  punishment  ;  but  it  is  the  best  he  can 
do,  and  we  do  not  complain. 

What  is  the  next  point  ?  On  the  day  of  judgment 
God  has  instituted.  Acts  xvii,  30-32.  He  has  told 
you  when  that  day  will  be.  Does  he  deny  that  God 
is  ruling  the  world  in  righteousness  by  Jesus  Christ? 


mr.  carlton’s  fifth  speech. 


281 


Does  he  deny  that  this  time  is  the  time  of  Christ’s 
kingdom  ?  When  he  does  this,  and  undertakes  to 
show  there  is  a  day  of  judgment  in  the  immortal 
state,  we  are  with  him.  Until  then,  we  let  the  mat¬ 
ter  rest. 

Next,  an  effort  is  made  to  drag  in  the  new  Jeru¬ 
salem,  with  the  final  resurrection  day ;  but  not  a 
word  is  said  about  the  resurrection  day.  How  does 
he  undertake  to  make  this  out  ?  He  goes  to  the 
place  where  the  apostle  treats  of  the  resurrection 
(1  Corinthians  xv),  and  says  that  the  apostle  quotes 
Isaiah.  “When  this  mortal  shall  have  put  on  im¬ 
mortality,”  etc.,  “  then  shall  be  fulfilled  what  was 
spoken  by  the  prophet,  that  death  shall  be  swallowed 
up  in  victory,  and  the  tears  wiped  from  all  faces.” 
When  the  tears  are  wiped  from  all  faces,  who  suffers 
endless  punishment?  Yes,  yes;  tell  us,  will  you? 
How  much  proof  have  we  of  the  endless  suffering  of 
any  body?  These  declarations  exclude  the  very  idea 
that  any  body  is  suffering  at  all. 

Argument  seventh.  Luke,  in  the  parable  of  the 
rich  man  and  Lazarus.  “  Jesus  does  not  say  that  he  was 
speaking  a  parable  to  them.”  Well,  some  of  the  an¬ 
cient  copies  of  the  Bible  do  say,  “Another  parable 
spake  he  unto  them.”  We  now  propose  to  look  at 
this  text  which  has  been  so  long  relied  upon,  and 
mainly  relied  upon  in  the  various  branches  of  the 
Church  that  believe  in  endless  punishment,  to  teach 
this  doctrine.  The  brother  takes  the  position  that 
this  was  a  history.  We  will  dispose  of  that  in  its 
proper  time;  and  we  propose  to  see  what  Jesus 
taught.  When  I  go  to  meeting,  I  go  early  so  as  to 
hear  the  text,  and  not  only  that  but  all  the  rest  of 
the  sermon.  We  propose  to  examine  this  Gibraltar 
of  the  advocates  of  endless  punishment.  In  making 
our  attack  upon  this  stronghold,  we  shall  examine  the 
entire  sermon  of  Jesus,  and  show  what  he  was  teach- 

24 


282 


THE  DESTINY  OF  MAN. 


ing.  The  sermon  commences,  Luke  xv,  i  :  “  Then 
drew  near  all  the  publicans  and  sinners  to  hear  him.” 
Here  the  publicans  and  sinners  had  drawn  near  to 
hear  Jesus.  The  Scribes  and  Pharisees  were  stand¬ 
ing  with  them.  The  self-righteous  religionists  of  the 
day  condemned  Jesus  because  he  was  instructing  the 
sinners,  and  gathering  them  to  the  kingdom.  Jesus 
begins  by  the  parable  of  the  lost  sheep.  “  What  man 
of  you,  having  a  hundred  sheep,  if  he  lose  one  of 
them,  doth  not  leave  the  ninety  and  nine  in  the  wil¬ 
derness,  and  go  after  that  which  is  lost,  until  he  find 
it  ?  And  when  he  hath  found  it,  he  layeth  it  on  his 
shoulders,  rejoicing.  And  when  he  cometh  home,  he 
calleth  together  his  friends  and  neighbors,  saying  unto 
them,  Rejoice  with  me  ;  for  I  have  found  my  sheep 
which  was  lost.  I  say  unto  you,  that  likewise  joy 
shall  be  in  heaven  over  one  sinner  that  repenteth, 
more  than  over  ninety  and  nine  just  persons,  which 
need  no  repentance.”  They  claimed  they  were  the 
sheep,  and  were  at  home.  Jesus  condemns  them,  and 
justifies  himself  in  leaving  them  and  going  after  the 
sinners.  Well,  now,  he  enforces  the  same  idea  by 
another  parable  of  the  lost  piece  of  silver,  that  the 
woman  lights  a  candle  and  searches  for.  There  is 
another  parable  illustrating  the  same  idea.  In  both 
these  parables  Jesus  condemns  the  Jews  and  justifies 
himself  in  going  after  the  Gentiles.  The  next  is  the 
parable  of  the  Prodigal  Son.  True,  it  does  not  say  it 
is  a  parable,  but  it  is.  The  law  of  that  country  was 
such  that  a  boy  might  demand  his  part  of  the  estate 
at  any  time,  and  the  father  must  give  it  to  him  ;  and 
Jesus  makes  this  parable  to  suit.  He  spends  his 
substance  in  riotous  living.  That  represents  the  sin¬ 
ner’s  wandering.  Is  he  then  informed  that  a  miser¬ 
able  eternity  awaits  him  ?  There  arises  a  mighty 
famine  in  that  land.  There  he  suffered,  and  the  suf¬ 
fering  he  had  was  the  degradation  he  was  brought 


283 


mr.  carlton’s  fifth  speech. 

into.  He  was  set  not  only  to  feed  hogs,  but  was 
hired  out  to  feed  hogs  for  somebody  else.  But  after 
he  had  suffered  in  this  way  till  his  suffering  produced 
the  desired  effect,  he  looked  toward  home,  and  said, 
“  How  many  hired  servants  of  my  father  have  bread 
enough  and  to  spare,  and  I  perish  with  hunger !  I 
will  arise  and  go  to  my  father,  and  will  say  unto  him, 
Father,  I  have  sinned  against  heaven,  and  before 
thee,  and  am  no  more  worthy  to  be  called  thy  son  : 

make  me  as  one  of  thy  hired  servants.  And  he 

arose,  and  came  to  his  father.  But  when  he  was  yet 
a  great  way  off,  his  father  saw  him,  and  had  compas¬ 
sion,  and  ran,  and  fell  on  his  neck,  and  kissed  him. 

And  the  son  said  unto  him,  Father,  I  have  sinned 

against  heaven,  and  in  thy  sight,  and  am  no  more 
worthy  to  be  called  thy  son.  But  the  father  said  to 
his  servants,  Bring  forth  the  best  robe,  and  put  it  on 
him  ;  and  put  a  ring  on  his  hand,  and  shoes  on  his 
feet  :  and  bring  hither  the  fatted  calf,  and  kill  it ;  and 
let  us  eat,  and  be  merry :  for  this  my  son  was  dead, 
and  is  alive  again  ;  he  was  lost,  and  is  found.”  This 
is  one  of  the  most  encouraging  things  in  the  Gospel. 
“  The  father  saw  him  while  he  was  yet  a  great  way 
off,”  that  is,  just  as  far  as  he  went.  “And  they  began 
to  be  merry.”  Then  the  elder  brother  came,  and 
hearing  the  music  and  dancing,  inquired  what  it 
meant.  He  was  told  that  his  brother  had  returned. 
This  fellow  wras  like  a  great  many  people  now. 
“  What !  that  boy  come  back  ?  I  will  have  nothing  to 
do  with  him.”  “  If  he  is  going  to  be  saved,  I  do  n’t 
want  to  be.”  The  father  says,  “  Come  in,  your  brother 
has  come.”  Will  he  own  him  as  brother?  O,  no! 
He  did  not  say  my  brother,  but  this  thy  son.  Well, 
urhat  does  the  younger  brother  represent  ?  These 
publicans  and  sinners.  Where  is  the  elder  brother  ? 
Why,  these  Scribes  and  Pharisees,  condemning  God 
in  receiving  the  prodigal  when  he  returns.  The  elder 


284 


THE  DESTINY  OF  MAN. 


brother  is  angry,  and  stands  outside  the  house  when 
the  Gentiles  are  brought  in. 

Next  we  have  the  parable  of  the  steward,  who  is 
brought  before  his  master,  and  charged  with  wasting 
his  master’s  goods,  and  a  voice  comes,  Give  an  ac¬ 
count  of  thy  stewardship.  What  was  the  condition 
of  the  Jews  ?  They  had  been  intrusted  with  the  vine¬ 
yard  of  the  Lord,  but  had  refused  to  yield  the  fruit  of 
the  vineyard.  He  sent  his  servants,  but  them  they 
illtreated  some  and  killed  others.  Last  of  all  he 
sent  his  only  son,  saying,  they  will  reverence  my  son. 
But  thinking  to  seize  the  inheritance,  they  took  the 
son,  and  cast  him  out  of  the  vineyard,  and  slew  him. 
What  will  the  lord  of  those  husbandmen  do  ?  He 
will  miserably  destroy  them,  and  let  the  vineyard  out 
to  others.  The  kingdom  shall  be  taken  from  you. 
You  must  give  up  your  stewardship.  You  have  been 
unfaithful,  and  others  shall  be  put  in  charge. 

Then  comes  in  the  parable  of  the  rich  man  and 
Lazarus,  illustrating  the  subject.  The  sermon  is  not 
done  yet.  “There  was  a  certain  rich  man,  which  was 
clothed  in  purple  and  fine  linen,  and  fared  sumptu¬ 
ously  every  day :  and  there  was  a  certain  beggar 
named  Lazarus,  which  was  laid  at  his  gate,  full  of 
sores,  and  desiring  to  be  fed  with  the  crumbs  which 
fell  from  the  rich  man’s  table :  moreover  the  dogs 
came  and  licked  his  sores.  And  it  came  to  pass, 
that  the  beggar  died,  and  was  carried  by  the  angels 
into  Abraham’s  bosom.”  Abraham’s  bosom.  What 
was  that?  The  common  idea  is  that  it  was  heaven. 
Who  told  you  that  it  was  heaven  ?  There  is  not  a 
hint  in  the  Bible  to  justify  that.  What  was  he  talk¬ 
ing  about  ?  The  kingdom  of  faith.  Was  there  any 
thing  in  that  to  represent  it  ?  They  were  to  sit  down 
in  the  kingdom  of  faith.  In  what  faith?  Did  they 
enjoy?  “The  Scriptures,  foreseeing  that  God  would 
justify  the  heathen  through  the  faith  preached  before 


mr.  carlton’s  fifth  speech.  285 

their  gospel  unto  Abraham,  saying,  In  thy  seed  shall 
all  the  nations  of  the  earth  be  blest.”  In  that,  Abra¬ 
ham,  Isaac,  and  Jacob  rested  or  reclined.  The  Gen¬ 
tiles  were  to  be  brought  into  the  faith.  Abraham  is 
represented  as  the  chief  one  at  the  feast.  The  cus¬ 
tom  of  feasts  in  that  country  was  and  is  yet,  the  chief 
one  sits  down  resting  on  his  left  elbow ;  and  the  near¬ 
est  friend  reclines  near  him,  and  rests  on  his  breast. 
So  it  was  at  the  feast  where  Jesus  was,  and  John 
rested  on  Jesus’  breast  or  on  his  bosom.  So  these 
outcast  Gentiles  are  brought  to  the  Gospel  feast,  for 
they  should  rest  on  Abraham’s  bosom.  Who  can  not 
understand  that  ?  “  The  rich  man  also  died,  and  was 

buried,  and  being  in  agony,  in  hades,  he  lifted  up  his 
eyes,  and  saw  Abraham  afar  off” — he  was  a  great  way 
from  his  father — “  and  Lazarus  in  his  bosom  the 
Gentiles,  that  you  are  not  willing  should  come  in  at  . 
all,  have  come  in  here,  and  are  enjoying  this  faith 
with  Abraham,  and  you  are  cast  out.  That  is  what 
the  parable  represents.  “Well,  if  Jesus  spoke  of 
hades  as  a  place  of  punishment  after  death,  did  n’t 
he  indorse  the  ideas  ?”  No,  he  refers  them  to  the 
Scriptures,  instead  of  the  Pagan  view  of  the  matter. 

[  Time  expired. 


286 


THE  DESTINY  OF  MAN. 


FOURTH  DAY. 

Jriday ,  April  29,  9  o'clock  A.  M. 

The  session  was  opened  with  prayer  by  Mr.  De 
Wolf. 

[mr.  moore’s  sixth  speech.] 

Gentlemen  Moderators ,  and  Respected  Frie7ids : 

I  am  before  you  again,  for  the  purpose  of  contin¬ 
uing  the  investigation  of  the  subject  to  which  most, 
if  not  all  of  you,  listened  on  last  evening. 

The  first  thing  I  desire  to  call  your  attention  to  is 
the  peculiar  capability  of  Bro.  Carlton  in  passing  by- 
an  argument  ;  and  I  have  referred  to  this  a  time  or 
two.  He  tells  you  that  he  does  not  believe  it,  and 
that  somebody  else  did  not  believe  it ;  and  does  this 
with  a  remarkably  wise  look,  accompanied  with  a 
toss  of  the  head  and  a  shrug  of  the  shoulder,  with¬ 
out  any  further  attempt  to  meet  the  argument  ;  but 
just  throws  it  aside,  as  if  it  were  not  worthy  of  any 
thing  further.  You  will  please  carefully  notice  that 
peculiar  characteristic  of  the  brother.  The  sentence, 
“What  has  that  to  do  with  the  question?”  has  be¬ 
come  a  by-word  with  him.  With  this  he  answers  my 
arguments.  I  only  call  your  attention  to  this  to  have 
you  fix  your  mind  upon  the  fact,  that  you  may  see 
that  his  answers  to  these  arguments  are  not  answers  ; 
but  rather  assumptions.  He  assumes  so  because  he 
do  n’t  believe  something,  or  somebody  else  do  n’t  be¬ 
lieve  so.  It  is  not  because  it  is  not  so. 

He  told  you  last  night  that  all  suffering  is  not  pun¬ 
ishment.  I  ask,  then,  what  is  the  balance,  over  and 
above  that  amount  which  is  for  punishment,  endured 
by  humanity  for  ?  How  does  it  happen  that  it  oc¬ 
curs  ?  What  motive  prompted  it  ?  It  can  not  be  for 


MR.  MOORE’S  SIXTH  SPEECH.  28/ 

the  sin  of  the  individual.;  so  that  the  suffering  is  not 
owed  to  him.  Jesus  did  not  sin,  and  righteous  men 
did  not  sin,  to  produce  the  suffering  they  have  en¬ 
dured.  Since  they  did  not,  their  suffering  does  not 
mitigate  a  single  pain  of  the  guilty,  for  they  suffered 
because  of  their  integrity  and  uprightness.  Then 
the  pains  Jesus  suffered  did  not  relieve  yours  and 
mine.  Not  at  all.  I  ask  you,  in  view  of  these  facts, 
to  keep  your  minds  ready,  and  your  ears  open,  to 
hear  him  tell  you  what  this  balance  of  suffering, 
which  he  concedes  to  exist,  is  for.  What  prompted 
it  ?  What  purpose  is  subserved  by  it  ?  What  good 
is  gained  by  it?  Is  it  not  rather  the  result  of  the 
most  perfect  tyranny  we  could  possibly  imagine, 
while  the  individual  suffers  who  is  not  guilty? 

I  ask  your  attention,  next,  to  this  simple  fact,  too 
well  understood  and  known  in  the  observation  of 
men,  that  the  tendency  of  crime  is  to  lessen  the  suf¬ 
fering.  The  individual  who  continues  to  sin  on  for  a 
period  has  less  suffering  for  sin  than  when  he  begins. 
Stealing  a  pin — the  first  act  of  a  thief — hurts  the 
soul  worse  than  burglary  or  murder  after  he  continues 
a  number  of  years  in  crime.  This  is  what  the  Apos¬ 
tle  Paul  says  of  a  certain  class,  that  they  are  “past 
feeling,  having  given  themselves  over  unto  lascivious¬ 
ness,  to  work  all  uncleanness  with  greediness.” 
Where  does  he  get  his  punishment  ?  He  is  “  past 
feeling.”  He  can  not  suffer.  Take  the  covetous 
man,  who  has  given  all  his  time  and  energies  to 
amass  riches,  robbing  the  poor,  taking  clothing  and 
food  from  the  orphan  and  widow,  to  increase  his 
wealth.  If  you  make  him  feel  badly  at  all,  it  is  when 
you  make  him  pay  what  he  owes.  But  I  need  not 
dwell  on  this. 

The  next  thing  to  which  I  will  refer — and  which, 
probably,  may  not  come  up  again  if  not  noticed  now, 
is  the  attempt  to  avoid  the  argument  I  based  upon 


288 


THE  DESTINY  OF  MAN. 


the  fact,  that  we  are  to  fear,  not  those  who  have 
power  to  kill  the  body,  and  after  that  had  nothing 
they  could  do,  but  rather  to  fear  him  who  could  de¬ 
stroy  both  soul  and  body  in  hell.  But  passing  that 
by,  he  tells  you  that  the  soul  means  the  animal  life. 
I  am  ready  to  admit  that  the  word  “ psuche'  means-— 
and  probably  that  is  its  primary  and  literal  meaning 
— animal  life.  But  the  question  is  not,  is  it  some¬ 
times  so?  but,  is  it  so  in  this  place?  Because  the 
word  means  one  thing  sometimes,  does  it  necessarily 
always  mean  the  same  ?  I  propose  to  direct  your 
attention  to  a  few  passages  of  Scripture  that  directly 
illustrate  this.  In  Psalm  ciii,  i,  the  psalmist  says  : 
“  Bless  the  Lord,  O  my  soul  :  and  all  that  is  within 
me  bless  his  holy  name.”  Suppose  now,  I  substitute 
the  definition  for  the  word  itself,  and  make  David  to 
say :  “  Bless  the  Lord,  O  my  animal  life  :  and  all  that 
is  within  me  bless  his  holy  name.”  The  simple  use 
of  this  definition  of  the  word  shows  its  absurdity  suf¬ 
ficiently  without  another  word  of  criticism.  Take 
another  example.  In  i  Samuel  xviii,  i  :  “  And  it 
came  to  pass,  when  he  had  made  an  end  of  speaking 
unto  Saul,  that  the  soul  of  Jonathan  was  knit  with 
the  soul  of  David,  and  Jonathan  loved  him  as  his 
own  soul.”  That  is,  the  animal  life  of  Jonathan  was 
knit  with  the  animal  life  of  David.  It  is  a  wonder, 
that  when  Jonathan  fell  on  Gilboa,  with  his  father, 
and  lost  his  animal  life,  that  David  did  not  lose  his 
animal  life  too.  Again,  “  The  law  of  the  Lord  is  per¬ 
fect,  converting  the  soul  ;  ”  that  is,  the  law  of  the 
Lord  is  perfect,  converting  the  animal  life. 

Again,  the  word  psuche  occurs  in  the  New  Testa¬ 
ment  one  hundred  and  five  times  ;  nevish,  its  equiva¬ 
lent,  in  the  Old  Testament  five  hundred  and  thirty- 
two  times.  Psuche  is  translated  fifty-eight  times  in 
the  New  Testament  by  the  word  soul,  forty  times  by 
the  word  life,  three  times  by  the  word  live,  and  a  few 


289 


mr.  moore’s  sixth  speech. 

times  in  different  ways  that  I  have  not  gathered  up. 
1  Corinthians  xv,  45  :  “  And  so  it  is  written,  The 
first  man  Adam  was  made  a  living  ( psiiche )  soul.” 
The  first  man  was  made  a  living  animal  life.  Is  that 
true  ?  Does  it  not  rather  mean  that  the  first  man 
Adam  was  made  a  living  man  ?  It  takes  it  all  to 
constitute  a  man.  In  Psalm  xvi,  10,  David  says : 
“  Thou  will  not  leave  my  soul  in  hell.”  That  is,  my 
animal  life  in  hades.  Ezekiel  xviii,  20:  “The  soul 
that  .sinneth,  it  shall  die.”  That  is,  the  animal  life 
shall  die.  Acts  ii,  41:  “And  the  same  day  there 
was  added  unto  them  about  three  thousand  souls.” 
That  is,  three  thousand  animal  lives.  I  thought  they 
had  to  put  off  the  old  man,  with  his  animal  deeds. 
Again,  Acts  xxvii,  37:  “And  we  were  in  all  in  the 
ship  two  hundred  three-score  and  sixteen  souls.” 
That  is,  there  were  two  hundred  three-score  and  six- 
teen  animal  lives  in  the  ship.  Did  the  apostle  mean 
that  ?  Again,  1  Peter  iii,  30  :  “  Wherein  few,  that 
is,  eight  souls,  were  saved.”  That  is,  eight  animal 
lives.  I  thought  there  were  a  great  many  more  than 
eight  animal  lives  saved  from  the  deluge,  in  the  ark. 
•Numbers  xv,  30:  “That  soul  shall  be  cut  off  from 
Israel.”  That  animal  life  that  is  guilty  of  crime  shall 
be  cut  off  from  Israel.  Acts  iii,  23  :  “  Every  soul 
that  will  not  hear  that  prophet,  shall  be  destroyed 
from  among  the  people.”  (The  quotation  of  Peter 
himself  is  from  Deuteronomy.)  That  is,  every  ani¬ 
mal  life  that  will  not  hear  Jesus  Christ  shall  be  de¬ 
stroyed.  Colossians  iii,  23  :  “  And  whatsoever  ye  do, 
do  it  heartily  as  to  the  Lord.”  The  word  heartily  is 
— ex  phuche — literally  every  soul.  Then  ye  do  it 
from  the  soul,  or  from  your  animal  life,  as  unto  the 
Lord. 

Hebrews  xii,  3  :  “For  consider  him  that  endured 
such  contradiction  of  sinners  against  himself,  lest  ye 
be  wearied  and  faint  in  your  minds.”  “  In  your 

25 


290 


THE  DESTINY  OF  MAN. 


minds.”  We  have  here  the  same  word  psuche — 
“  faint  in  your  animal  lives.”  I  will  not  stop  for 
the  purpose  of  introducing  other  passages.  Enough 
has  been  presented  showing  that  it  does  not,  and 
can  not,  mean  animal  life  always,  and  certainly  not 
in  the  passage  we  are  considering.  Matthew  xii, 
that  I  have  already  called  attention  to,  is  one  of 
those  particular  places.  It  does  not  there  mean  ani¬ 
mal  life,  but  something  that  man  can  not  touch,  and 
something  that  the  Lord  disposes  of,  and  that,  too, 
after  man’s  life  has  been  taken.  So  states  these 
writers  I  have  quoted.  I  conceive  this  to  answer 
the  difficulty  that  has  been  urged,  and  shall,  for  the 
present,  detain  you  no  longer  on  that  point. 

Hebrews  ii,  i,  2  :  “Therefore  we  ought  to  give 
the  more  earnest  heed  to  the  things  which  we  have 
heard,  lest  at  any  time  we  should  let  them  slip.  For 
if  the  word  spoken  by  angels  was  steadfast,  and  every 
transgression  and  disobedience  received  a  just  recom¬ 
pense  of  reward  ;  how  shall  we  escape  if  we  neglect 
so  great  salvation?”  It  is  urged  that  the  apostle 
says  the  word  spoken  by  angels  has  been  already 
received  most  positively.  My  brother  will  notice 
that  it  is  a  hypothetical  statement  of  the  apostle. 
He  says,  “  Therefore  if  the  word  spoken  by  angels.” 
He  means  simply  this — that  if  the  law  demanded 
the  execution  of  criminals  according  to  the  law.  It 
will  not  be  forgotten  that  the  Jewish  institution  was 
a  fleshly  institution.  Its  law  was  the  law  of  Sinai ; 
its  rewards  were  earthly,  its  punishments  were 
earthly.  Every  thing  was  confined  to  the  earth, 
and  hence  there  was  nothing  offered  in  heaven — 
nothing  beyond  this  life,  either  in  the  way  of  pun¬ 
ishments  or  blessings,  so  far  as  that  law  was  con¬ 
cerned.  But  does  not  every  person  who  knows  the 
history  of  that  people,  know  that  the  law  was  not 
always  executed  ?  The  individual  that  gathered 


2gi 


MR.  MOORE’S  SIXTH  SPEECH. 

sticks  upon  the  Sabbath-day,  to  make  a  fire,  was 
guilty,  and  the  law  demanded  his  execution  the  next 
day.  Were  they  all  killed?  Now,  then,  he  calls  at¬ 
tention  to  the  fact.  If  that  was  so,  and  the  righteous 
decision  of  the  Governor  of  the  Universe  demanded 
the  execution  of  the  palpably  guilty,  how  shall  we,  if 
we  neglect  so  great  salvation  ?  That  was  a  greater  sal¬ 
vation  than  the  other.  To  present  this  more  forcibly, 
I  ask  you  to  hear  me  read  from  the  tenth  chapter  of 
the  Hebrew  letter,  the  twenty-eighth  and  twenty-ninth 
verses  :  “  He  that  despised  Moses’  law  died  ” — that 
is,  was  executed — “  without  mercy  under  two  or  three 
witnesses.”  That  was  the  highest  possible  penalty 
this  side  of  eternal  death.  Now,  that  was  inflicted 
then.  This  was  spoken  with  regard  to  angels.  The 
next  verse  reads  :  “  Of  how  much  sorer  punishment, 
suppose  ye,  shall  he  be  thought  worthy,  who  hath 
trodden  under  foot  the  Son  of  God,  and  hath  counted 
the  blood  of  the  covenant,  wherewith  he  was  sancti¬ 
fied,  an  unholy  thing,  and  hath  done  despite  unto  the 
Spirit  of  grace  ?  ”  He  proposes  this  in  the  form  of 
an  interrogation,  as  a  matter  of  course,  but  it  is  one 
of  those  peculiar  forms  of  logic  that  presents  the  con¬ 
clusion  in  the  form  of  a  question,  the  meaning  of 
which  is  that  the  penalty  shall  be  increased  propor¬ 
tionally  to  the  increase  of  the  crime.  The  former 
was  a  neglect  of  the  law  delivered  by  man,  the  latter 
the  trampling  under  foot  the  Son  of  God,  and  neg¬ 
lecting  that  grace  which  has  reference  to  eternal 
things.  The  one  is  finite,  belonging  to  time  ;  the 
other  is  spiritual,  belonging  to  eternity.  Hence,  the 
penalty  shall  not  only  cover  time,  but  eternity,  from 
the  necessity  of  the  case,  in  order  that  it  be  a  just 
recompense  of  reward.  Matthew  xxv,  46  :  “  And 
these  shall  go  away  into  everlasting  punishment :  but 
the  righteous  into  life  eternal.”  Again,  I  would  say 
that  the  wrord  kolasin  occurs  twice  in  the  New  Testa- 


292 


THE  DESTINY  OF  MAN. 


ment ;  here,  and  in  i  John  iv,  1 8,  in  which  place  it  is 
translated  “torment”  instead  of  punishment,  and 
hence  the  attempt  at  criticism  upon  the  word  kolasin , 
that  my  brother  offered  yesterday,  avails  him  nothing. 
Indeed,  suppose  it  to  be  the  mere  act  of  pruning?  He 
represents  the  wicked  as  cut  off.  That  which  is  cut 
oft'  from  the  parent  stem  dies,  precisely  as  God,  in  the 
judgment,  cuts  off  the  wicked  from  the  divine  center 
of  life  and  good,  and  he  dies,  and  this  death  is  the 
second  death.  I  was  intending  to  detain  you  a  little 
while  longer,  with  another  remark  or  two  connected 
with  the  last  speech,  but  must  wait  until  it  comes  up 
again.  I  have  only  to  say,  in  regard  to  Luke  xvi,  19, 
concerning  the  clause  referring  to  the  rich  man  and 
Lazarus,  that  the  Vatican,  Alexandrian,  and  Sinaitic 
manuscripts,  the  oldest  manuscripts  of  the  original 
Scriptures  extant  in  the  world,  none  of  them  called  it 
a  parable.  I  have  all  three  of  these  manuscripts  pre¬ 
sented  under  the  writing  of  Tischendorf,  who  secured 
the  Sinaitic  Codex,  and  I  submit  it  for  my  brother’s 
examination,  if  he  desires.  He  told  you  that  some  of 
the  old  manuscripts  did  state  at  the  head  that  it  was  a 
parable.  He  can  not  find  it  in  either  of  the  three  old¬ 
est  manuscripts  extant — one  of  them  running  back, 
probably,  to  the  middle  of  the  third  century.  It  is 
simply  a  statement  of  fact,  so  far  as  we  are  able  to 
gather  from  it,  that  there  was  a  certain  rich  man,  and 
whether  a  statement  or  parable,  there  were  rich  men, 
and  it  was  true,  literally,  that  rich  men  died.  If  that 
be  true,  it  is  equally  true  that  poor  men  died.  These 
things  being  true,  it  was  true,  too — or  else  the  Savior 
told  a  falsehood — -that  the  poor  man  was  in  happiness, 
for  Abraham’s  bosom  was  the  equivalent  to  the  Greek 
Paradise,  in  the  Old  Testament  writings.  The  gar¬ 
den  of  Eden,  Abraham’s  bosom,  and  similar  phrases, 
had  the  signification  that  the  word  paradise  had,  and 
was  an  apartment  of  the  Jewish  sheol ,  which  was  the 


MR.  MOORE’S  SIXTH  SPEECH.  293 

same  as  hades.  It  presents  the  matter  so  clearly, 
that  we  can  not  avoid  the  conclusion  that  after  death 
the  two  individuals,  representatives  of  two  different 
classes,  are,  one  in  torment  and  the  other  in  happi¬ 
ness,  and  a  “gulf”  between  them  which  can  not  be 
passed,  whether  it  be  the  impassable  gulf  between 
the  Jew  and  Gentile  or  not.  Who  were  the  five 
brethren  of  the  Jew?  For  he  said  he  had  five  breth¬ 
ren  left  behind,  whom  he  wanted  to  be  warned  of  this 
place  of  torment.  Who  were  those  five  brethren  ? 
If  the  one  means  Jew,  and  the  other  Gentile,  and  the 
Jew  in  torment  wants  somebody  sent  back  to  his  five 
brethren,  who  are  they  ?  If  the  rich  man  represents 
the  Jew,  then  he  has  five  brethren  who  unfortunately 
were  going  to  the  same  place  of  torment.  I  will  say 
to  you,  and  to  my  brother  here,  that  the  Lord  Jesus 
and  the  Jews  never  had  a  controversy  concerning  the 
Gentiles  during  his  life,  and  he  can  not  find  a  word 
of  it.  On  the  contrary,  when  Jesus  sent  out  his 
disciples,  he  sent  them  after  the  lost  sheep  of  the 
house  of  Israel,  and  said  :  “  Go  not  in  the  way  of 
the  Gentiles,  and  enter  not  into  any  of  the  cities  of 
Samaria.”  The  controversy  was  not  about  the  Gen¬ 
tiles  at  all. 

I  return  to  the  argument  I  was  making  on  Acts 
xxiv,  25.  And  as  Paul  reasoned  of  righteousness, 
temperance,  and  judgment  to  come,  he  simply  ex¬ 
plains  this  as  referring  to  the  beginning  of  the  Chris¬ 
tian  dispensation  after  it  had  been  in  operation  a 
number  of  years.  But  a  little  while  before  Paul  died, 
he  said,  in  leasoning  before  a  Roman  emperor,  that 
the  judgment  “is  to  come,”  not  that  it  is  now  in 
progress,  and  began  when  Christ’s  dispensation  did, 
but  “  to  come,”  and  that  comports  with  the  other 
statement  before  the  Areopagites,  Acts  xvii,  31:“  Be¬ 
cause  he  hath  appointed  a  day,  in  the  which  he  will 
judge  the  world  by  that  man  whom  he  hath  ordained.” 


2Q4 


THE  DESTINY  OF  MAN. 


The  judgment  was  not  then  progressing,  but  was  in 
the  future.  Again  in  Matthew  x,  14,  15  :  “And  who¬ 
soever  shall  not  receive  you,  nor  hear  your  words, 
when  ye  depart  out  of  that  house  or  city,  shake  off  the 
dust  of  your  feet.  Verily  I  say  unto  you,  It  shall  be 
more  tolerable  for  the  land  of  Sodom  and  Gomorrah 
in  the  day  of  judgment,  than  for  that  city.” 

I  hope  your  attention  will  be  fixed  on  the  simple 
fact  here,  that  in  the  day  of  judgment  the  inhabitants 
of  the  city  of  Sodom  and  Gomorrah  shall  be  present 
with  the  inhabitants  of  those  cities  against  whom  the 
dust  of  the  feet  of  the  apostles  was  to  be  shaken  off. 
Surely  this  was  not  at  the  destruction  of  Jerusalem. 
Were  the  inhabitants  of  Sodom  and  Gomorrah  there  ? 
and  was  it  more  tolerable  for  them  than  for  the  wicked 
Jews  ?  On  the  contrary,  they  were  gone  unto  eternity, 
and  these  inhabitants  must  go  there.  Hence  the 
judgment  can  only  occur  in  the  eternal  world  where 
the  inhabitants  of  those  cities  had  gone.  Psalm  xcvi, 
13 :  “  Before  the  Lord  :  for  he  cometh,  for  he  cometh 
to  judge  the  earth  :  he  shall  judge  the  world  with 
righteousness,  and  the  people  with  his  truth.”  Mat¬ 
thew  xii,  42  :  “The  men  of  Nineveh  shall  rise  in  judg¬ 
ment  with  this  generation  -(you  will  mark  here  that 
it  does  not  say  the  inhabitants  of  Nineveh  had  been 
in  judgment,  but  will  rise  in  judgment  with  them. 
Hence  they  shall  both  stand  in  the  judgment) — “  and 
shall  condemn  it :  because  they  repented  at  the  preach¬ 
ing  of  Jonas  ;  and,  behold,  a  greater  than  Jonas  is 
here.  The  queen  of  the  South  shall  rise  up  in  the 
judgment  with  this  generation,  and  shall  condemn  it: 
for  she  came  from  the  uttermost  parts  of  the  earth  to 
hear  the  wisdom  of  Solomon  ;  and,  behold,  a  greater 
than  Solomon  is  here.”  The  queen  of  the  South  and 
the  Ninevites  were  in  eternity,  and  how  was  it  pos¬ 
sible  for  them  to  rise  in  judgment  with  that  genera¬ 
tion,  unless  that  generation  had  gone  where  the  queen 


MR.  MOORE’S  SIXTH  SPEECH.  295 

and  Ninevites  had  gone  ?  Again,  2  Timothy  iv,  i : 
“  I  charge  thee  therefore  before  God,  and  the  Lord 
Jesus  Christ,  who  shall  judge  the  quick  and  the  dead” 
(or  the  living  and  the  dead)  “at  his  appearing  and  his 
kingdom.”  Where  does  he  appear  ?  This  appearing 
I  shall  unfold  presently,  and  show  where  it  will  be, 
and  this  will  enable  us  to  identify  it  and  fix  it  beyond 
a  doubt  at  the  end  of  this  state  of  existence.  John 
xii,  47,  48.  This  submits  the  rule  of  judgment.  “And 
if  any  man  hear  my  words,  and  believe  not,  I  judge 
him  not :  for  I  came  not  to  judge  the  world,  but  to 
save  the  world.  He  that  rejecteth  me,  and  receiveth 
not  my  words,”  (or  the  words  that  I  have  spoken,) 
“hath  one  that  judgeth  him:  the  word  that  I  have 
spoken,  the  same  shall  judge  him  in  the  last  day.” 
That  is,  in  the  day  Paul  said  he  would  judge  men, 
the  day  he  referred  to  when  he  reasoned  before  Felix 
of  righteousness,  temperance,  and  a  judgment  to 
come — the  judgment  in  which  the  Ninevites  were  to 
rise  with  those  of  that  generation,  and  condemn  them. 
Ecclesiastes  xi,  9,  10 :  “  Rejoice,  O  young  man,  in  thy 
youth  ;  and  let  thy  heart  cheer  thee  in  the  days  of  thy 
youth,  and  walk  in  the  ways  of  thine  heart,  and  in  the 
sight  of  thine  eyes  :  but  know  thou,  that  for  all  these 
things  God  will  bring  thee  into  judgment.  Therefore 
remove  sorrow  from  thy  heart,  and  put  away  evil  from 
thy  flesh  :  for  childhood  and  youth  are  vanity.”  Here 
it  is  plainly  seen  that  the  judgment  is  to  occur  at  the 
close  of  life.  Again,  Ecclesiastes  xii,  13:  “Let  us 
hear  the  conclusion  of  the  whole  matter:  Fear  God, 
and  keep  his  commandment :  for  this  is  the  whole 
duty  of  man.”  Why  ?  “  For  God  shall  bring  every 

work  into  judgment,  with  every  secret  thing,  whether 
it  be  good,  or  whether  it  be  evil.” 

Now  I  submit,  in  the  first  place,  that  the  judgment 
must  be  in  the  future  for  these  reasons  :  (1.)  Christ  is 
at  the  present  acting  as  mediator,  and  so  long  as  he 


296 


THE  DESTINY  OF  MAN. 


continues  to  act  as  mediator,  it  is  inconsistent  for 
him  to  act  in  the  office  of  judge  at  the  same  time. 
He  must  cease  to  be  mediator  before  he  can  properly 
and  strictly  enter  upon  judgment.  (2.)  In  the  second 
place,  for  another  important  reason  ;  that  the  actions 
of  men  are  not  ripe  for  judgment,  for  the  work  of  a 
Paul  is  still  going  on.  No  man  that  lives  or  ever 
lived  exerts  so  great  an  influence  on  the  minds  and 
hearts  of  the  sons  of  men  as  the  Apostle  Paul,  who 
lived  eighteen  hundred  years  ago.  And  these  works 
he  is  still  doing.  Though  dead,  they  follow  him,  and 
will  come  up  in  judgment  to  crown  him  with  everlast¬ 
ing  glory.  While  this  is  so  the  work  of  a  Nero  is 
going  on,  and  this  wicked  spirit,  that  sowed  discord, 
and  spread  misery  throughout  the  world,  can  not  be 
judged  until  the  influence  of  his  life  has  ceased.  So 
with  those  who  sowed  the  seeds  of  infidelity.  Take, 
for  instance,  Thomas  Paine.  Though  he  did  not  ex¬ 
ert  so  great  an  influence  in  his  lifetime,  yet  his  works, 
published  by  his  friends  after  his  death,  are  still  mak¬ 
ing  infidels  every  year.  The  work  of  Thomas  Paine 
is  not  yet  done,  nor  can  it  be  said  to  be  completed 
until  the  final  trump  shall  sound,  when  it  shall  be  de¬ 
clared  that  time  shall  be  no  more.  [  Time  expired. 


[mr.  carlton’s  sixth  speech.] 

Gentlemen  Moderators ,  Ladies  and  Gentlemen  : 

You  will  remember  I  closed  last  evening  while  ex¬ 
amining  the  parable  of  the  rich  man  and  Lazarus.  I 
propose  to  call  it  up  again  and  devote  considerable  time 
to  it,  because  so  much  dependence  is  placed  upon  it. 
We  find  the  parable  was  used  by  Jesus,  in  that  mem¬ 
orable  sermon,  to  represent  the  condition  of  the  Jews 
and  Gentiles.  Dr.  Lightfoot  says,  whoever  believes 


mr.  carlton’s  sixth  speech.  297 

this  not  to  be  a  parable,  but  a  true  story,  let  him  be¬ 
lieve  also  those  little  friars,  whose  trade  it  is  to  show 
the  monuments  at  Jerusalem  to  pilgrims,  and  point 
exactly  to  the  place  where  the  house  of  the  “  rich 
glutton  ”  stood.  Most  accurate  keepers  of  antiquity 
indeed !  who,  after  so  many  hundreds  of  years,  such 
overthrows  of  Jerusalem,  such  devastations  and 
changes,  can  rake  out  of  the  rubbish  the  place  of 
so  private  a  house,  and  such  a  one  too,  that  never 
had  any  being,  but  merely  in  parable.  And  that  it 
was  a  parable,  not  only  the  consent  of  all  expositors 
may  assure  us,  but  the  thing  itself  speaks  it.  The 
main  scope  and  design  of  it  seems  this — to  hint  the 
destruction  of  the  unbelieving  Jews,  who,  though  they 
had  Moses  and  the  prophets,  did  not  believe  them — 
nay,  would  not  believe,  though  one  (even  Jesus)  arose 
from  the  dead.  For  that  conclusion  of  the  parable 
abundantly  evidenceth  what  it  aimed  at :  “  If  they 

hear  not  Moses  and  the  prophets,”  etc.  Heb.  and 
Talm.  Exerc.  in  Luke  xvi,  19. 

The  next  point  I  want  to  call  your  attention  to  is 
the  origin  of  the  parable.  Not  only  that  it  is  a  parable, 
but  its  origin.  We  have  seen  that  Jesus  was  dis¬ 
cussing,  and  used  parables  for  illustration. 

Dr.  Whitby  says  :  “  That  this  is  only  a  parable,  and 
not  a  real  history  of  what  was  actually  done,  is  evi¬ 
dent:  (1.)  Because  we  find  this  very  parable  in  the 
Gemara  Babylonicum ,  whence  it  is  cited  by  Mr. 
Sheringham,  in  the  preface  to  his  yoma .” 

Dr.  Whitby  tells  us  this  parable  was  found  in 
Gemara  Babylonicum ,  which  is  understood  by  scholars 
to  be  a  book  of  heathen  parables  that  was  extant 
among  the  Babylonians,  and  was  brought  by  the  Jews 
in  the  return  from  their  captivity,  four  hundred  years 
before  the  birth  of  Jesus  Christ.  As  this  parable  was 
extant  Jesus  employed  it  in  illustrating  his  subject, 
as  though  I  should  use  one  of  the  fables  of  Misop,  for 


298 


THE  DESTINY  OF  MAN. 


instance,  that  of  the  “rude  boy”  which  the  old  man 
found  upon  his  apple-tree.  Dr.  Clapp,  of  New  Or¬ 
leans,  an  eminent  and  learned  divine,  whose  praise  is 
in  all  the  churches,  tells  us  that  he  found  a  learned 
Jewish  Rabbi  there  who  said  he  had  read  this  para¬ 
ble  in  the  Gemara.  The  question  is,  if  it  was  a  para¬ 
ble  four  hundred  years  before  Jesus  was  born,  when 
did  it  become  history  ? 

The  next  point  to  which  I  wish  to  call  attention  is, 
that  the  idea  of  two  compartments  in  hades  is  merely 
a  heathen  idea.  Dr.  George  Campbell,  an  eminent 
Presbyterian  divine  in  Scotland,  and  one  of  the  most 
learned  Bible  critics  in  any  denomination,  says:  “As 
to  the  word  hades,  which  occurs  in  eleven  places  of 
the  New  Testament,  and  is  rendered  hell  in  all,  ex¬ 
cept  one,  where  it  is  translated  grave,  it  is  quite  com¬ 
mon,  and  frequently  used  by  the  seventy,  in  the 
translation  of  the  Old  Testament.  In  my  judgment 
it  ought  never  in  Scripture  be  rendered  hell,  at  least 
in  the  sense  wherein  that  word  is  now  universally 
understood  by  Christians.”  Prel.  Diss.  vi,  part  II,  2. 
1  want  to  know  if  the  word  rendered  there  hades, 
denotes  endless  punishment.  I  do  n’t  know  what  he 
pretended  it  did  for.  Probably  because  he  supposed 
the  rest  of  you  would  know  no  better. 

Dr.  Campbell  continues  :  “  In  the  Old  Testament 
the  corresponding  word  is  sheol>  which  signifies  the 
state  of  the  dead  in  general,  without  regard  to  the 
goodness  or  badness  of  the  persons,  their  happiness 
or  misery.”  What  does  that  word  sheol  denote  ? 
Simply  the  state  of  the  dead  without  respect  to  their 
goodness  or  badness,  happiness  or  misery.  Hence, 
you  can  not  prove  any  person  went  into  misery  after 
death,  from  the  Old  Testament  Scriptures. 

I  want  to  notice  another  thing  in  the  Old  Testa¬ 
ment  Scriptures,  that  the  state  of  the  dead,  or  invisi¬ 
ble  world,  was  never  divided  into  two  different  com- 


mr.  carlton’s  sixth  speech.  299 

partments.  They  spoke  of  the  dead  being  gathered 
to  their  fathers.  It  is  said  of  Abraham,  that  he  died 
full  of  years,  and  was  gathered  to  his  people.  Where 
were  they  ?  Did  they  think  some  had  gone  to  one 
place  and  some  to  another?  No.  The  idea  of 
misery  or  endless  punishment  after  death  is  not  con 
tained  in  the  Old  Testament  Scriptures,  as  I  have 
already  shown.  Bishop  Warburton,  Paley  and  Dr. 
Jahn,  concede  this.  Now,  my  brother  and  I  concede 
that  the  doctrine  of  endless  punishment  was  in  the 
world  at  the  time  of  the  birth  of  Jesus  Christ,  and  not 
being  taught  by  Divine  authority,  where  did  it  come 
from  ?  He  says  he  is  going  to  show  us.  He  will 
show  us  that  Josephus  says  the  Jews  believed  in 
endless  punishment.  Well,  admit  it,  but  from  whence 
did  they  derive  it  ?  It  did  not  come  from  the  Script¬ 
ures.  I  will  here  read  you  another  quotation  from 
Dr.  Campbell :  “  But  it  will  be  objected  that  Dives 

is  represented  as  being  in  torment  in  hades,  and  that, 
consequently,  the  state  of  the  condemned,  or  what  is 
called  hell,  is  fitly  enough  denoted  by  this  term.” 
“  This  is  the  only  passage,”  says  Dr.  Campbell,  “  in 
Holy  Writ,  which  seems  to  give  countenance  to  the 
opinion  that  hades  sometimes  means  the  same  thing 
as  gehenna In  reply  to  all  objections  derived  from 
this  one  passage,  it  is  to  be  noted : 

First,  That  before  the  captivity,  and  the  Mace¬ 
donian  and  Roman  conquests,  the  Jews  observed  the 
most  profound  silence  upon  the  state  of  the  deceased, 
as  to  their  happiness  or  misery.  They  spoke  of  it 
simply  as  a  place  of  silence,  darkness,  and  inactivity. 

Second,  But  after  the  Hebrews  mingled  with  the 
Greeks  and  Romans,  they  insensibly  slided  into  their 
use  of  terms,  and  adopted  some  of  their  ideas  on  such 
subjects  as  those  on  which  their  own  oracles  were 
silent. 

Now,  on  what  subject  does  he  say  they  were  si- 


3oo 


THE  DESTINY  OF  MAN. 


lent  ?  The  subject  of  punishment  after  death.  And 
he  says,  after  the  Hebrews  mingled  with  the  Greeks 
and  Romans,  they  adopted  their  notions  on  the  sub¬ 
ject  on  which  they  were  before  silent ;  that  is,  on 
the  subject  of  punishment  after  death.  Very  well. 
From  that  we  could  find  where  this  doctrine  of  end¬ 
less  punishment  came  from,  if  we  could  not  find  it  in 
the  Bible.  The  Jews  borrowed  the  doctrine  of  end¬ 
less  punishment  from  the  heathen.  It  is  from  the 
heathen,  which  is  not  only  taught  by  Dr.  George 
Campbell,  but  indorsed  by  Alexander  Campbell,  the 
founder  of  the  church  of  which  my  brother  is  an  hon¬ 
ored  member.  These  being  the  facts  in  the  case, 
what  can  he  get  to  prove  his  doctrine  from  the 
heathen  parable  of  the  rich  man  and  Lazarus  ?  Jesus 
used  it  to  illustrate  the  subject  he  was  talking  about. 
What  subject  was  he  talking  on  ?  The  condition  of 
the  Jews  and  Gentiles.  And  my  brother  says  Jesus 
raised  no  controversy  with  the  Jews  and  Gentiles 
about  doctrine.  It  is  curious  my  brother  should  talk 
in  that  way.  He  was  certainly  driven  to  extreme 
necessity.  In  Matthew  xv,  i,  2,  it  is  said:  “Then 
drew  near  unto  him  all  the  publicans  and  sinners  for 
to  hear  him.  And  the  Pharisees  and  scribes  mur¬ 
mured,  saying,  This  man  receiveth  sinners,  and  eat- 
eth  with  them.”  We  are  all  agreed,  that  the  facts  in 
the  Scriptures  here  show  that  they  found  fault  with 
Jesus  because  he  was  teaching  publicans  and  sinners, 
and  Jesus  reproves  them,  and  shows  that  Lazarus 
(the  Gentiles)  was  to  be  brought  in,  and  the  rich 
man  (the  Jews)  was  to  be  cast  out.  And  if  you  will 
notice  the  tracing  up  of  this  parable,  you  will  find 
that  it  represents  almost,  in  Bible  language,  the  high 
priests,  in  its  description  of  the  rich  man  clothed  in 
purple  and  fine  linen,  who  were  partakers  at  the 
altar,  and  had  the  tit-bits  of  every  sacrifice,  faring 
sumptuously  every  day,  spiritually  and  temporarily, 


30i 


mr.  carlton’s  sixth  speech. 

But,  did  Jesus  indorse  this  heathen  parable  ?  No  ; 
but,  on  the  contrary,  he  condemns  it  before  he  gets 
through,  because  he  says :  “  They  have  Moses  and 
the  prophets  :  let  them  hear  them.”  Who  had  Moses 
and  the  prophets?  Nobody  under  the  heavens  but 
the  Jews. 

The  remarks  about  all  suffering  not  being  punish¬ 
ment,  and  the  remarks  on  p  site  he,  and  the  remarks  on 
the  undoubted  fact  that  there  is  a  judgment,  shall 
claim  no  attention  at  our  hand  whatever,  for  this 
reason  :  that  we  presented  the  Bible  doctrine  on 
psuche  and  on  the  judgment. 

The  point  we  are  discussing  is  not  whether  there 
is  a  judgment.  The  point  is  the  issue — the  ultimate 
— what  is  the  last  of  all  ?  If  the  brother  wants  to 
discuss  that  we  will  take  it  up.  What  does  the 
Bible  teach  with  regard  to  where  God  judges  men  ? 
He  says  it  must  be  hereafter.  Why  must  it  be  ? 
Because  your  theory  requires  it.  Without  that  your 
theology  is  gone  by  the  board.  But  did  Jesus  say 
there  was  a  judgment  beyond  this  world  ?  No  !  But 
you  say  it  must  be.  Why  ?  Because  God  does  not 
now  know  how  guilty  Tom  Paine  is.  He  has  not  done 
his  work  yet,  and  God  can  not  tell  how  wicked  Tom 
Paine  has  been,  or  how  much  he  should  be  punished, 
until  his  work  is  done.  When  will  that  be  ?  After 
the  last  man  on  the  earth  has  died,  that  he  may 
know  how  terrible  has  been  the  influence  of  Tom 
Paine’s  life.  Why  ?  Because  of  the  millions  who  go 
down  to  hell  in  consequence  of  having  read  his 
works.  The  influence  that  has  been  working  will 
then  only  have  begun  to  be  realized.  And  when  will 
the  extent  of  that  influence  have  been  reached? 
Not  at  any  time  ;  because  it  is  going  on  endlessly, 
and  God  can  never  tell  how  guilty  Tom  Paine  will 
be  ;  and  thus  it  will  go  on  endlessly,  and  he  will  not  be 
punished  at  all.  [Laughter.]  For  the  same  reason 


302 


THE  DESTINY  OF  MAN. 


that  he  can  not  judge  Tom  Paine,  he  can  not  judge 
any  other  man.  That ’s  philosophy  with  a  vengeance ! 
[Renewed  laughter.] 

What  is  the  argument  we  have  now  with  regard 
to  the  strict  eternity  of  punishment  ?  The  brother 
raised  himself  on  his  toes  here,  and  I  thought  it  was 
coming  ;  but  when  he  reached  his  greatest  height, 
he  said  it  must  be  endless,  from  the  very  nature  of 
the  case.  [Laughter.]  Now,  there  is  the  proof.  Is 
that  the  Bible  proof?  Well,  that  is  just  as  near  as 
he  can  prove  it,  unless  he  can  get  out  a  stronger 
emphasis. 

Well,  then,  he  goes  on  to  examine  the  Greek  word 
kolasis ,  and  I  call  this  congregation  to  witness  that 
I  did  not  make  any  remark  or  comment  on  the 
word,  and  only  read  the  passage  in  which  it  is  con¬ 
tained. 

When  he  gets  done  with  that,  we  will  take  up  the 
word  aionos ,  and  examine  that,  to  see  if  it  is  used  in 
the  adjective  form.  Acts  xxiv,  25  :  “As  Paul  rea¬ 
soned  of  righteousness,  temperance,  and  judgment  to 
come,”  etc.  He  says  it  was  a  judgment  to  come.  Cer¬ 
tainly  it  was.  But  was  it  a  far  distant  judgment  ? 
Did  the  apostle  discourse  to  him  about  a  judgment 
in  the  immortal  state.  Mellontas.  What  does  that 
mean?  About  to  come.  He  discoursed  to  him 
of  righteousness,  temperance,  and  judgment  about  to 
come — an  impending  calamity  to  which  he  was  ex¬ 
posed  ;  and  as  it  was  thus  drawing  near,  Felix  trem¬ 
bled.  Did  he  say  any  thing  to  him  about  judgment 
after  he  should  die  ?  Let  us  have  the  evidence,  if 
you  have  any. 

What  is  the  next  point  ?  Well,  it  shall  be  more 
tolerable  for  Sodom  and  Gomorrah  in  the  day  of  judg¬ 
ment  than  for  that  city.  Well,  what  is  the  day  of 
judgment  for  Sodom  and  Gomorrah?  The  Bible 
gives  an  account  of  it,  and  says  they  were  overthrown 


mr.  carlton’s  sixth  speech.  303 

in  a  moment.  The  brother  would  have  us  believe 
that  the  punishment  of  the  people  of  Sodom  and  Go- 
morrah  was  endless  punishment ;  but  God  said  by 
the  prophet :  “  For  the  punishment  of  the  iniquity  of 
the  daughter  of  my  people  is  greater  than  the  punish¬ 
ment  of  the  sin  of  Sodom,  that  was  overthrown  as  in 
a  moment,  and  no  hands  stayed  on  her.”  How  could 
their  punishment  be  greater  than  that  of  the  people 
of  Sodom,  if  the  punishment  of  those  of  Sodom  was 
an  endless  punishment  ?  Does  not  the  brother  know 
that  Dr.  Adam  Clarke,  and  other  commentators,  are 
willing  to  grant  the  correctness  of  this  interpretation. 
The  idea  that  it  should  be  more  intolerable  with  these 
people  than  those  of  Sodom,  and  that  their  punish¬ 
ment  was  endless  ;  or,  in  other  words,  that  their 
punishment  was  less  severe  than  the  punishment  of 
Sodom  and  Gomorrah,  every  school-boy  knows  can 
not  be  so.  The  peculiar  language  employed  affords  a 
pretext  to  keep  some  minds  away  from  the  truth. 

But  the  queen  of  the  south  shall  rise  up  in-  the 
judgment  with  this  generation,  and  shall  condemn  it. 
Why  ?  Because  here  was  Jesus  preaching  to  them, 
and  they  repented  not,  while  the  people  of  Nineveh 
repented  at  the  preaching  of  Jonah.  What  was  the 
fact  here  ?  Evidently,  they  were  overthrown  ;  but 
would  rise  up  and  condemn  them.  How  was  that  to 
be?  Ans.  Their  example  would  condemn  them. 
Here  is  a  greater  than  Jonah,  and  you  do  not  repent ; 
and  there  was  the  queen  of  the  south,  who  came 
from  the  uttermost  parts  of  the  earth  to  hear  the 
wisdom  of  Solomon,  and  here  is  a  greater  than  Solo¬ 
mon,  that  is,  Jesus  ;  and  her  example  in  coming  so 
great  a  distance  to  hear  Solomon  condemns  you,  for 
the  Son  of  God  came  down  from  heaven  to  bear  tes¬ 
timony  to  the  truth,  and  you  do  not  believe  him. 
That  is  just  what  there  is  about  it.  Can  he  prove 
that  any  of  them  are  going  to  be  raised  up,  and 


304 


THE  DESTINY  OF  MAN. 


brought  to  judgment?  If  he  can,  it  will  be  to  the 
point. 

But  in  Ecclesiastes  it  is  written  :  “  Let  us  hear  the 
conclusion  of  the  whole  matter:  Fear  God,  and  keep 
his  commandments  ;  for  this  is  the  whole  duty  of 
man.  For  God  shall  bring  every  work  into  judg¬ 
ment,  with  every  secret  thing,  whether  it  be  good,  or 
whether  it  be  evil.”  Certainly.  But  when  did  he 
say  he  was  going  to  bring  thenq  to  judgment.  God 
says  :  “  I  will  render  justice  and  judgment  in  the 
earth.”  And  in  Proverbs  xi,  31  :  “Behold  the  right¬ 
eous  shall  be  recompensed  on  the  earth  :  much  more 
the  wicked  and  the  sinner.”  Did  he  say  there  was 
judgment  anywhere  else  ?  If  you  have  any  Scripture 
on  this  point,  brother,  let  us  have  it.  It  is  just  what 
this  congregation  is  waiting  for. 

Then  I  want  to  call  attention  to  the  particular 
quotation  from  the  Epistle  to  Timothy  iv,  i  :  “I 
charge  thee  therefore  before  God,  and  the  Lord  Jesus 
Christ,  who  shall  judge  the  quick  and  dead  at  his 
appearing  and  his  kingdom.”  Let  us  look  at  the  idea 
of  judging  the  quick  and  dead  by  that  man  whom 
he  hath  ordained.  In  Acts  x,  42,  you  will  find  this 
language  :  “  And  he  commanded  us  to  preach  unto 
the  people,  and  to  testify  that  it  is  he  which  was  or¬ 
dained  of  God  to  be  the  Judge  of  quick  and  dead.” 
We  find,  then,  that  Jesus  was  the  man  that  was  to 
judge,  and  that  he  was  to  judge  two  classes,  the 
quick  and  the  dead.  It  will  be  our  next  object  to 
find  who  the  “quick  and  dead”  are.  We  go  to  the 
second  chapter  of  the  Epistle  of  Paul  to  the  Ephe¬ 
sians,  first  verse,  and  we  have  this  language  :  “And 
you  hath  he  quickened,  who  were  dead  in  trespasses 
and  sins.”  There  we  find  both  classes  right  together. 
The  dead  were  those  who  were  dead  in  trespasses  and 
sins.  What  two  classes  were  to  be  judged  ?  The 
quick  and  the  dead,  or  the  wicked  and  the  righteous. 


mr.  carlton’s  sixth  speech.  305 

Now,  when  do  the  Scriptures  teach  that  he  is  going  to 
commence  this  work  of  judging  the  quick  and  dead  ? 
In  the  fourth  chapter  of  first  Peter  you  will  find,  from 
this  same  Peter  who  taught  by  divine  authority,  that 
Jesus  was  to  be  the  judge  of  the  quick  and  dead. 
Speaking  of  certain  persons  who  had  got  into  the 
church,  he  says  :  “  Wherein  they  think  it  strange 
that  ye  run  not  with  them  to  the  same  excess  of  riot, 
speaking  evil  of  you  :  who  shall  give  account  to  him 
that  is  ready  to  judge  the  quick  and  the  dead.”  Now, 
why  did  Jesus  Christ  get  ready  to  judge  the  quick 
and  dead  eighteen  hundred  years  ago  if  he  is  not 
going  to  commence  the  work  for  millions  of  years 
yet  to  come  ? 

Let  us  go  a  little  further.  In  the  seventeenth 
verse  he  says  :  “For  the  time  is  come  that  judgment 
must  begin  at  the  house  of  God.”  Who  are  the 
house  of  God?  In  Ephesians  ii,  12,  speaking  of 
those  who  had  been  converts,  he  says  :  “  That  at  that 
time  ye  were  without  Christ,  being  aliens  from  the 
commonwealth  of  Israel,  and  strangers  from  the  cov¬ 
enants  of  promise,  having  no  hope,  and  without  God 
in  the  world.”  Then,  in  the  nineteenth  verse  of  the 
same -chapter,  he  adds:  “Now  therefore  ye  are  no 
more  strangers  and  foreigners,  but  fellow- citizens 
with  the  saints,  and  of  the  household  of  God  ;  and  are 
built  upon  the  foundation  of  the  apostles  and  proph¬ 
ets,  Jesus  Christ  himself  being  the  chief  corner¬ 
stone  ;  in  whom  all  the  building  fitly  framed  together 
groweth  unto  a  holy  temple  in  the  Lord.”  Then  the 
Christians  were  the  house  of  God,  and  judgment 
must  begin  at  the  house  of  God  ;  and  if  it  first  begin 
at  us,  what  shall  become  of  them  that  obey  not  the 
Gospel  of  God  ?  and  “  if  the  righteous  scarcely  be 
saved,  where  shall  the  ungodly  and  the  sinner  appear  ?  ” 

Now,  we  have  found  that  Jesus  Christ  was  to  be 
the  judge  of  the  quick  and  dead,  and  that  he  got 
26 


30  6 


THE  DESTINY  OF  MAN. 


ready  eighteen  hundred  years  ago.  He  then  began 
that  work.  How  long  is  it  to  continue  ?  Paul  says 
he  shall  judge  them  at  his  appearing — the  appearing 
of  his  kingdom — and  it  is  to  be  carried  on  through 
his  kingdom.  During  this  time  he  shall  rule  the 
world  by  righteousness  in  Jesus  Christ.  Let  us  no¬ 
tice  Revelations  xx,  12,  13,  with  regard  to  the  time 
when  the  judgment  shall  be:  “And  I  saw  the  dead, 
small  and  great,  stand  before  God  ;  and  the  books 
were  opened  :  and  another  book  was  opened,  which 
is  the  book  of  life  :  and  the  dead  were  judged  out 
of  those  things  which  were  written  in  the  books, 
according  to  their  works.”  What  dead  were  those  ? 
Not  those  who  were  involved  in  literal  death.  They 
were  not  standing  in  judgment.  What  class,  then? 
The  wicked — those  who  were  dead  in  trespasses  and 
sins.  “And  the  sea  gave  up  the  dead  which  were 
in  it  ;  and  death  and  hell  delivered  up  the  dead  which 
were  in  them  :  and  they  were  judged  every  man  ac¬ 
cording  to  their  works.”  Now,  Daniel  saw,  in  his 
vision,  one  come  to  the  Ancient  of  days,  and  there 
was  given  him  a  kingdom,  etc.  He  sat  upon  the 
throne,  and  the  judgment  did  set,  and  the  books  were 
opened.  Judgment  was  commenced,  and  will  cease 
when  his  kingdom  ends. 

Jesus  says  :  “  Behold,  I  come  quickly  ;  and  my  re¬ 
ward  is  with  me,  to  give  every  man  according  as  his 
work  shall  be.”  The  books  were  opened.  What 
books  ?  The  books  out  of  which  mankind  are  to  be 
judged.  Paul  informs  us  that  those  who  had  not  the 
written  revelation  were  not  judged  by  the  word,  but 
by  the  light  of  nature.  “For  when  the  Gentiles, 
which  have  not  the  law,  do  by  nature  the  things  con¬ 
tained  in  the  law,  these,  having  not  the  law,  are  a  law 
unto  themselves  :  which  show  the  work  of  the  law 
written  in  their  hearts,  their  conscience  also  bearing 
witness,  and  their  thoughts  the  meanwhile  accusing, 


MR.  MOORE’S  SEVENTH  SPEECH.  JO ? 

or  else  excusing  one  another :  for  as  many  as  have 
sinned  without  law,  shall  also  perish  without  law  ;  and 
as  many  as  have  sinned  in  the  law,  shall  be  judged 
by  the  law.”  That  was  the  first  law — the  book  of 
nature.  As  the  poet  says  : 

“This  older  Scripture,  writ  by  God’s  own  hand.” 

What  a  beautiful  lesson  here !  The  book  of  God  in 
nature  !  What  class  shall  be  judged  by  this  older 
Scripture,  written  by  God’s  own  hand  ?  The  heathen. 
The  law  of  nature  was  the  only  law  they  had,  and  they 
were  judged  by  it.  The  Jews  had  only  the  law,  and 
not  the  Gospel ;  hence  they  were  judged  only  by  the 
law. 

Another  book  was  opened.  What  book  is  that  ? 
The  Gospel — the  Lamb’s  book  of  life.  Those  that 
have  the  Gospel,  are  to  be  judged  by  the  Gospel. 

Here,  then,  are  three  books  opened,  from  which 
the  quick  and  the  dead  are  to  be  judged.  What  has 
that  to  do  with  another  state  of  existence,  and  what 
evidence  is  there  in  all  this  to  prove  that  any  of  the 
human  family  will  suffer  endless  punishment  ?  \Time 
expired. 


[mr.  moore’s  seventh  speech.] 

Gentlemen  Moderators ,  and  Respected  Friends : 

I  observed  this  before,  that  to  me  it  was  a  matter 
of  indifference,  so  far  as  the  import  of  the  passage  is 
concerned,  whether  it  be  granted  that  this  sixteenth 
of  Luke  is  parable  or  history.  Every  man  knows,  who 
knows  any  thing  of  the  nature  of  the  parable,  that  it 
can  not  have  an  existence  without  facts  to  be  founded 
on.  There  must  have  been,  then,  a  rich  man,  and  a 
poor  man  ;  there  must  have  been  purple  and  fine  linen  ; 


3o8 


THE  DESTINY  OF  MAN, 


the  rich  man  must  have  fared  sumptuously;  there 
must  have  been  dogs,  gates,  and  houses.  All  these 
things  were  literal,  or  else  there  could  not  have  been  a 
parable  instituted  possibly.  It  will  be  conceded  that 
there  were  rich  men  ;  that  rich  men  had  fared  sumptu¬ 
ously  ;  that  there  had  been  poor  men ;  that  they  had 
suffered ;  that  both  the  rich  men  and  poor  men  had 
actually  died  ;  these  are  things  that  must  be  conceded. 
Besides  this,  can  it  be  possible  that  Jesus  used  this 
with  no  facts  to  found  it  on  ?  Is  it  possible  that  there 
is  no  place  of  torment  into  which  the  wicked  shall  go 
at  death  ?  If  the  place  in  which  he  was  is  this  side 
of  death,  then  am  I  mistaken  in  placing  it  afterward. 
The  Savior  placed  it  beyond.  I  leave  you  with  this. 
I  will  remark  of  Dr.  George  Campbell,  that  my 
brother  uses  him  just  as  he  uses  every  other  authority 
he  takes  up,  quoting  just  such  a  portion  of  him  as 
suits  his  case,  and  leaving  out  the  rest.  I  do  n’t  think 
he  would  regard  that  as  fair,  if  it  were  himself,  to 
take  a  part  of  what  he  had  said,  when  something 
left  out  would  change  the  meaning  of  all,  if  read  to¬ 
gether.  It  is  not  using  an  author  fairly.  Dr.  George 
Campbell  believed  in  the  doctrine  of  future  endless 
punishment,  and  yet,  from  the  reading  of  the  passage, 
one  would  be  constrained  to  believe  that  he  was  not 
an  advocate  of  it,  but  believed  in  the  ultimate  holi¬ 
ness  and  happiness  of  all.  I  would  be  glad  to  read 
two  or  three  passages  if  I  had  time.  I  will  read  a  sec¬ 
tion  from  his  comment  on  hades:  “For  the  same  rea¬ 
son  that  it  does  violence  to  the  original  to  translate 
either  the  Hebrew  word  sheol,  which  the  seventy 
translated  hades,  or  the  Greek  word  hades,  by  the 
English  word  hell,  so  it  destroys  the  sense  of  many 
passages  to  render  it  by  the  term  grave.  Although 
this  term  may  occur  in  the  Hebrew  idiom,  sometimes 
expressing  their  sense  of  hades,  or  its  Hebrew  repre¬ 
sentative,  keber ,  this  now  is  very  far  from  being  the 


309 


MR.  MOORE’S  SEVENTH  SPEECH. 

case.”  Now,  he  would  have  you  believe  that  Mr. 
Campbell  did  not  admit  the  existence  of  such  a  an 
idea  in  the  Old  Testament  Scriptures  as  that  of  future 
rewards  and  punishments.  He  says,  there  are  allu¬ 
sions  to  these  things  in  the  Old  Testament  Script¬ 
ures.  Thus  we  find  Jonah  speaking  of  hades,  with  a 
number  of  other  quotations  that  I  shall  not  now 
read. 

I  pass  on,  beginning  with  the  second  part  of  the 
argument.  After  the  Jews  came  in  contact  with  the 
Greeks  and  Romans  they  changed  some  of  their 
terms.  They  changed  their  ideas  of  hades,  of  the 
unseen  world.  Suppose  that  they  adopted  that — sup¬ 
pose  that  they  borrowed  it ;  that  Jesus  Christ  and 
his  apostles,  knowing  that  these  ideas  were  existing 
at  that  day,  did  not  at  any  time  correct  it  by  show¬ 
ing  that  it  was  false,  that  it  was  a  heathen  fable,  and 
had  no  foundation  except  superstition.  Hence,  the 
abodes  of  Elysium  and  Tartarus  became  familiar 
among  the  Jews  ;  and  as  the  Greeks  and  Romans  had 
their  gardens  and  fields  of  delights  in  hades,  and  their 
tartarus  in  the  same  region,  so  the  Jews  assimilated 
to  them,  and  had  their  garden  of  Eden,  or  paradise, 
and  their  gehenna ,  all  within  the  boundaries  of  hades. 
So  Abraham’s  bosom,  or  paradise,  was  the  abode  of 
the  happy  separated  spirits,  and  tartarus,  or  gehenna , 
was  the  abode  of  the  wicked.  Even  Peter,  a  Jew 
and  an  apostle  of  Jesus  Christ,  adopts  their  word  tar¬ 
tarus,  and  says  that  God  cast  the  angels  that  sinned 
“down  to  tartarus.”  In  the  common  version  it  is  hell, 
but  in  the  original  it  is  neither  gehenna  nor  hades,  but 
tartarus.  Now,  the  fact  is,  that  these  terms  being  thus 
introduced,  must  .have  had  some  of  the  ideas  of  the 
people  that  first  used  them  attached  to  them.  And 
that  there  is  in  the  Christian  revelation  a  degree  of 
happiness  and  a  degree  of  misery  allotted  to  disem¬ 
bodied  spirits  is  beyond  doubt  or  disputation  ;  and, 


3io 


THE  DESTINY  OF  MAN. 


also,  that  perfect  happiness  and  misery,  or  happiness 
and  misery  in  their  highest  degree,  do.  not  commence 
until  the  reunion  of  spirits  to  their  bodies  at  the 
resurrection,  is  a  common  idea  and  clearly  taught  in 
the  Christian  books.  In  hades,  then,  the  receptacle 
of  all  the  dead,  there  are  “rewards  and  punishments.” 

Now,  I  ask  if  you  have  any  confidence  in  quota¬ 
tions  made  by  my  brother,  when  in  both  cases,  that 
of  Adam  Clarke  and  Dr.  George  Campbell,  he  has 
garbled.  I  have  not  access  to  some  of  the  books  he 
has  read,  but  I  think  that  he  has  dealt  as  unfairly 
with  them.  It  is  not  because  he  intended  it,  but  be¬ 
cause,  like  a  horse  blind  of  one  eye  going  across  a 
bridge,  he  sees  only  with  the  other,  scares  on  the  one 
side,  and  falls  over  on  the  other.  That  is  precisely  the 
case  with  my  brother.  First  he  admits  the  teach¬ 
ings  of  Josephus.  I  shall  not 'now  stop  to  read  that. 
I  am  reminded  that  he  tells  you  again  that  it  does 
really  mean  the  Jew  and  the  Gentile.  I  stated  before, 
that  Jesus,  at  no  time  during  his  ministry,  ever  had 
an  argument  with  a  Jew  touching  the  condition  of  the 
Gentiles.  I  challenge  him  to  produce  it.  It  is  true, 
this  fifteenth  chapter  begins  as  he  reads  it,  but  there 
is  not  a  word  about  the  Gentile  there.  There  is  not 
an  instance  in  which  he  quotes  the  word  Gentile  ex¬ 
cept  it  is  when  he  quotes  from  one  of  their  old  prophets 
something  which  they  accepted  as  well  as  he.  He 
reads  the  beginning  of  the  fifteenth  chapter  of  Luke  : 
“  Then  drew  near  unto  him  all  the  publicans  and  sin¬ 
ners  for  to  hear  him.”  To  be  sure,  but  were  they 
Gentiles?  Not  a  word  about  it.  He  spake  a  parable 
unto  them  concerning  the  lost  sheep.  You  are  aware 
that  Jewish  society  was  divided  into  classes,  the  upper 
class  and  the  lower  classes.  Jesus  associated  himself 
with  the  lower  classes.  When  he  chose  the  twelve  in 
Matthew,  and  also  in  Luke,  to  preach  the  Gospel  of 
the  kingdom,  he  forbid  their  going  into  the  way  of 


MR.  MOORE’S  SEVENTH  SPEECH. .  3  1 1 

the  Gentiles  or  Samaritans,  or  to  have  any  communi¬ 
cation  with  them.  And  he  said :  “As  you  go,  say,  Re¬ 
pent  for  the  kingdom  of  heaven  is  at  hand.”  This 
is  the  most  that  was  done  during  the  lifetime  of  the 
Savior.  There  was  no  dispute  except  in  regard  to 
his  associating  with  the  lower  classes,  whom  aris¬ 
tocracy  regarded  as  degraded.  But  these  persons 
were  all  Jews. 

But  my  brother  finds  another  fact — that  Jesus  de¬ 
nied  the  truth  taught  in  the  parable  after  he  used  it. 
Why  did  he  use  it,  if  he  did  not  mean  to  indorse  it? 
How  did  he  deny  the  teaching  of  it  ?  He  says  : 
“  They  have  Moses  and  the  prophets,  let  them  hear 
them.”  You  remember  that  he  makes  the  man  in 
torment,  the  man  that  Jesus  addresses — that  is,  the 
man  that  requests  Abraham  afar  aff,  “  where  Lazarus 
the  Gentile  ”  was,  to  send  Lazarus  to  him  now.  He 
wants  that  some  one  be  sent  back  to  his  brethren  ; 
and  since  the  rich  man  represents  the  Jew,  I  ask  who 
his  brethren  are  ?  It  is  Jews  first,  last,  and  all  the 
time,  when  it  suits  ;  but  when  it  does  not,  any  thing 
and  every  thing  that  the  taste  of  the  man  or  the 
wants  of  the  case  demand.  I  can  prove  any  thing  in 
that  way.  They  had  Moses  and  the  prophets,  and  he 
says  none  but  Jews  had  this.  Does  he  not  know  that 
the  Bible  had  been  translated  into  Greek  two  hundred 
and  fifty  years  before,  and  circulated  widely  before  that 
time  ?  I  think  he  does  know  it.  I  want  to  know  who 
those  five  brethren  were,  if  the  one  was  a  Jew  and 
the  other  a  Gentile  ?  Who  were  the  brethren  that 
were  in  danger  ?  He  did  just  what  I  predicted  in 
regard  to  the  subject  of  the  judgment.  He  says,  “  I 
will  say  nothing  about  it.”  He  could  not  keep  off 
of  it  very  well,  and  he  then  undertakes  a  few  of  the 
passages,  and  handles  them  after  his  fashion,  merely 
assuming,  for  your  sake  and  his  own,  and  especially 
that  of  his  cause,  that  they  mean  judgments  in  this 


312 


THE  DESTINY  OF  MAN. 


world,  when  the  fact  is,  every  passage  I  quoted  refers 
to  the  judgment  “to  come’’  somewhere  in  the  future. 
He  says  this  word  mellontos  mean-s  “  that  shall  come 
soon.”  The  absurdity  of  this  is  seen,  in  the  first 
place,  in  the  effects  that  it  produced  on  the  Roman 
Governor.  If  Paul  had  spoken  of  the  destruction  of 
the  Jewish  people,  it  would  not  have  made  him  trem¬ 
ble  so  much,  since  he  was  a  Roman  Governor.  The 
effect  produced  on  the  Roman  Governor  is  a  contra¬ 
diction  of  it.  Why  did  it  make  him  tremble  ?  Be¬ 
cause  he  saw  that  he  was  a  wicked  man,  a  guilty 
man.  I  will  read  some  passages  in  which  this  word 
mellontos,  or  niello ,  occurs.  While  it  may  mean  near 
at  hand  in  some  instances  in  which  it  occurs,  it  is 
put  indefinitely  in  the  future.  “  Herod  will  seek  the 
young  child  ” — that  is  an  indefinite  future.  “  Flee 
from  the  wrath  to  come.”  Again  :  “  Which  was  for 
to  come.”  That  is,  “  This  is  the  individual  which 
was  for  to  come  ” — that  is,  he  had  been  prophesied 
several  hundred  years  before.  Again,  in  Matthew 
xii,  32  :  “  Neither  in  this  world,  nor  in  the  world  to 
come.”  Matthew  xxv,  31  :  “The  Son  of  Man  shall 
come  ” — that  is,  indefinitely  in  the  future.  If  I  had 
time  to  read,  it  would  be  the  same  from  beginning 
to  end ;  and  there  are,  perhaps,  one  hundred  and 
fifty  places  where  it  occurs.  It  is  simply  an  indefi¬ 
nite  future.  When  Felix  heard  that  there  was  a  fu¬ 
ture  judgment,  where  he  would  be  judged,  it  made 
him  tremble.  On  my  brother’s  supposition,  he  would 
rather  have  laughed  at  the  idea  of  the  Jews  being 
destroyed  and  scattered.  “  Now,”  however,  he  says, 
“is  the  judgment  of  this  world.”  This  passage  is 
in  John  xii,  31.  Here  he  was  speaking  of  the  judg¬ 
ment  that  men  were  about  to  make  against  him. 
The  judgment  of  this  world  was  the  decision  that 
Pilate  and  Herod  made  against  Jesus  Christ.  Now 
was  the  judgment  of  this  world  made  against  him. 


MR.  MOORES  SEVENTH  SPEECH.  313 

“  Now  shall  the  prince  of  this  world  be  cast  out.” 
That  is  all  there  is  of  it. 

I  return,  now,  to  take  up  my  argument  upon  the 
judgment.  Luke  xiii,  24 :  “  Strive  to  enter  in  at  the 
strait  gate  :  for  many,  I  say  unto  you,  will  seek  to 
enter  in,  and  shall  not  be  able.  When  once  the  mas¬ 
ter  of  the  house  is  risen  up,  and  hath  shut  to  the  door, 
and  ye  begin  to  stand  without,  and  to  knock  at  the 
door,  saying,  Lord,  Lord,  open  unto  us  ;  and  he  shall 
answer  and  say  unto  you,  I  know  you  not  whence 
ye  are  :  then  shall  ye  begin  to  say,  We  have  eaten 
and  drunk  in  thy  presence,  and  thou  hast  taught  in 
our  streets.  But  he  shall  say,  I  tell  you,  I  know  you 
not  whence  ye  are  ;  depart  from  me,  all  ye  workers 
of  iniquity.  There  shall  be  weeping  and  gnashing 
of  teeth,  when  ye  shall  see  Abraham,  and  Isaac,  and 
Jacob,  and  all  the  prophets,  in  the  kingdom  of  God, 
and  you  yourselves  thrust  out.  And  they  shall  come 
from  the  east,  and  from  the  west,  and  from  the  north, 
and  from  the  south,  and  shall  sit  down  in  the  king¬ 
dom  of  God.”  Commentators  universally  concede 
that  this  is  the  final  collection  of  humanity,  for  he 
refers  to  the  points  of  the  compass,  which  in  the 
Scriptures  means  the  entire  earth.  Hence,  all  the 
righteous  shall  come  and  sit  down  in  the  kingdom 
of  God,  and  the  wicked  cast  out.  “  Then,”  said  he, 
“you  shall  mourn.  You  are  excluded,  and  the  door 
shut.  The  door  of  mercy  is  closed.”  It  is  the 
finality.  The  children  of  God  saved,  and  with  Abra¬ 
ham,  Isaac,  and  Jacob  in  the  kingdom.  The  wicked 
cast  out,  and  the  door  shut  forever.  Romans  ii, 
6-10:  “Who  will  render  to  every  man  according  to 
his  deeds  :  to  them  who,  by  patient  continuance  in 
well-doing,  seek  for  glory,  and  honor,  and  immor¬ 
tality,  eternal  life  ;  but  unto  them  that  are  conten¬ 
tious,  and  do  not  obey  the  truth,  but  obey  unright¬ 
eousness,  indignation  and  wrath,  tribulation  and 
27 


314 


THE  DESTINY  OF  MAN. 


anguish,  upon  every  soul  of  man  that  doeth  evil ; 
of  the  Jew  first,  and  also  of  the  Gentile:  but  glory, 
honor,  and  peace,  to  every  man  that  worketh  good  ; 
to  the  Jew  first,  and  also  to  the  Gentile.”  When  is 
that  to  occur?  Also,  1 6:  “In  the  day  when  God 
shall  judge  the  secrets  of  men  by  Jesus  Christ,  accord¬ 
ing  to  my  gospel.”  When  is  that  to  be  done  ?  We 
have  heard  it  said  by  Jesus,  in  John  xii,  48,  “  I  judge 
no  man.  He  that  rejecteth  me,  and  receiveth  not 
my  words,  hath  one  that  judgeth  him.  The  word 
that  I  have  spoken,  the  same  shall  judge  him  in  the 
last  day.”  And  now,  what  day  is  that  ?  Paul  says : 
“  God  hath  appointed  a  day  in  the  which  he  will 
judge  the  world  in  righteousness,  by  that  man  whom 
he  hath  appointed.”  That  is  the  judgment  to  come  ; 
when  he  will  judge  the  living  and  the  dead  at  his  ap¬ 
pearing,  when  he  shall  come  in  the  glory  of  his 
Father,  with  the  holy  angels. 

Hebrews  ix,  24-27:  “For  Christ  is  not  entered 
into  the  holy  places  made  with  hands,  which  are  the 
figures  of  the  true  ;  but  into  heaven  itself,  now  to  ap¬ 
pear  in  the  presence  of  God  for  us :  nor  yet  that  he 
should  offer  himself  often,  as  the  high  priest  entereth 
into  the  holy  place  every  year  with  blood  of  others  ; 
for  then  must  he  often  have  suffered  since  the  foun¬ 
dation  of  the  world  :  but  now  once  in  the  end  of  the 
world  hath  he  appeared  to  put  away  sin  by  the  sacri¬ 
fice  of  himself.  And  as  it  is  appointed  unto  men 
once  to  die,  but  after  this  the  judgment.”  This  fixes 
the  matter  so  plainly,  that  there  is  no  chance  of  mak¬ 
ing  a  mistake  in  regard  to  it — that  it  is  after  death. 

Romans  xiv,  9-12:  “For  to  this  end  Christ  both 
died  and  rose  and  revived,  that  he  might  be  Lord 
both  of  the  dead  and  living.  But  why  dost  thou  judge 
thy  brother  ?  or  why  dost  thou  set  at  naught  thy 
brother  ?  for  we  shall  all  stand  before  the  judgment- 
seat  of  Christ.  For  it  is  written,  As  I  live,  saith  the 


MR.  MOORE’S  SEVENTH  SPEECH.  3 1 5 

Lord,  every  knee  shall  bow  to  me,  and  every  tongue 
shall  confess  to  God.  So  then  every  one  of  us  shall 
give  account  of  himself  to  God.”  My  brother  referred 
this  to  the  final  judgment.  2  Corinthians  v,  9,  10: 
“  Wherefore  we  labor,  that,  whether  present  or  ab¬ 
sent,  we  may  be  accepted  of  him.  For  we  must  all 
appear  before  the  judgment-seat  of  Christ;  that 
every  one  may  receive  the  things  done  in  his  body 
according  to  that  he  hath  done,  whether  it  be  good 
or  bad.”  From  this  I  conclude  that  there  is  a  judg¬ 
ment  after  death  ;  second,  that  all  are  subjects  of 
the  judgment ;  and  hence,  that  all  will  be  subjects  in 
that  great  day  that  lies  yet  in  the  future.  The  cor¬ 
rectness  of  the  foregoing  will  be  evinced  further  by 
connecting  other  events  that  are  to  occur  simulta¬ 
neously.  First.  The  personal  coming  of  Christ  with 
the  holy  angels.  Acts  i,  11  :  “Ye  men  of  Galilee, 
why  stand  ye  gazing  up  into  heaven  ?  This  same 
Jesus,  which  is  taken  up  from  you  into  heaven,  shall 
so  come  in  like  manner  as  ye  have  seen  him  go  into 
heaven.”  There  can  be  no  mistake  that  the  angel 
testified  to  the  personal  and  literal  coming  of  Jesus 
Christ.  That  was  to  be  an  event  so  fixed,  so  plain, 
that  it  is  impossible  to  make  a  mistake.  In  connec¬ 
tion  with  this,  I  read  Mark  viii,  28:  “Whosoever 
therefore  shall  be  ashamed  of  me  and  of  my  words 
in  this  adulterous  and  sinful  generation,  of  him  also 
shall  the  Son  of  man  be  ashamed,  when  he  cometh 
in  the  glory  of  his  Father  with  the  holy  angels.” 
Shall  be  ashamed  at  what  time?  “When  he  cometh 
in  the  glory  of  his  Father  with  the  holy  angels.” 
My  brother  told  you,  on  a  former  occasion,  that  the 
word  holy  angels  was  not  in  this  passage.  That 
shows  his  knowledge  of  the  Scripture,  and  his  use 
of  it.  It  is  also  in  Matthew  xxv,  31.  He  told  you 
it  was  not  holy  angels  ;  but  simply  his  angels.  Yet 
you  perceive  that  the  word  really  does  occur. 


3i  6 


THE  DESTINY  OF  MAN. 


i  Thessalonians  iv,  14-17:  “For  if  we  believe  that 
Jesus  died  and  rose  again,  even  so  them  also  which 
sleep  in  Jesus  will  God  bring  with  him.  For  this  we 
say  unto  you  by  the  word  of  the  Lord,  that  we  which 
are  alive  and  remain  unto  the  coming  of  the  Lord 
shall  not  prevent  them  which  are  asleep.  For  the 
Lord  himself” — for  the  sake  of  identification  and  fix¬ 
edness — “  shall  descend  from  heaven  with  a  shout, 
with  the  voice  of  the  archangel,  and  with  the  trump 
of  God :  and  the  dead  in  Christ  shall  rise  first : 
then  we  which  are  alive  and  remain  shall  be  caugh,t 
up  together  with  them  in  the  clouds,  to  meet  the 
Lord  in  the  air  :  and  so  shall  we  ever  be  with  the 
Lord.”  In  connection  with  this,  I  ask  your  attention 
to  the  fact  that  all  the  dead  are  to  be  raised.  John 
v,  28,  29 :  “  All  that  are  in  the  graves  shall  hear  his 
voice,  and  shall  come  forth  ;  they  that  have  done 
good  unto  the  resurrection  of  life ;  and  they  that 
have  done  evil,  unto  the  resurrection  of  damnation.” 
Revelation  xx,  12:  “And  I  saw  the  dead,  small  and 
great,  stand  before  God  ;  and  the  books  were  opened  : 
and  another  book  was  opened,  which  is  the  book  of 
life  :  and  the  dead  were  judged  out  of  those  things 
which  were  written  in  the  books,  according  to  their 
works.” 

I  refer  to  the  statements  of  my  brother  in  regard 
to  the  law  of  judgment,  and  shall  not  accept  it.  But 
we  have  the  book  opened,  when  all  the  dead  stand 
together,  and  the  Judge  has  collected  all  the  sleeping 
millions,  whose  ashes  were  scattered  throughout  the 
world.  [ Time  expired. 


3i7 


mr.  carlton’s  seventh  speech. 


[mr.  carlton’s  seventh  speech.] 

Gentlemen  Moderators ,  and  Christian  Friends : 

The  parable  of  the  rich  man  and  Lazarus  is  again 
called  up.  I  want  to  know  if  he  has  undertaken  to 
show  that  Dr.  Whitby  is  incorrect  in  his  statement 
that  that  parable  was  a  Babylonish  parable  ;  that  it 
was  extant  four  hundred  years  before  the  birth  of 
Christ,  and  that  Jesus  used  it  as  an  illustration.  He 
does  not  attempt  any  thing  of  that  kind.  But  how 
does  he  undertake  to  get  along  with  this  matter  ? 
Why  the  parable  is  founded  in  facts.  There  were 
rich  men  ;  there  were  men  that  died.  Well,  if  there 
were  rich  men,  and  men  that  died,  then  is  there  not 
a  place  of  torment  for  wicked  men  to  go  into  after 
they  die?  Assuming  that  this  follows.  In  Judges 
vi,  we  have  a  parable  of  the  trees  holding  a  political 
convention.  They  chose  the  cedar  for  king,  and  not 
being  an  office-seeker,  the  cedar  declined  the  nomina¬ 
tion.  That  would  not  be  fashionable  nowadays. 
Then  the  fir-tree  was  chosen,  and  the  fir-tree  de¬ 
clined,  and  finally  they  chose  the  bramble-bush. 
Well,  said  the  bramble,  if  you  will  have  me  for  king, 
get  down  here  under  my  shade,  if  not  let  fire  come 
out  of  the  bramble,  and  devour  the  cedars  of  Leba¬ 
non.  Now  there  were  trees,  there  is  fire,  there  are 
bramble-bushes  ;  then,  is  it  not  true  that  they  held  a 
convention  to  choose  a  king  ?  These  things  follow 
if  the  others  are  true.  Why  not  ?  My  dear  friends, 
there  is  wisdom  almost  unparalleled.  But  did  not 
Jesus  indorse  this  parable,  if  it  was  a  heathen  para¬ 
ble  ?  He  used  it  without  indorsing  it.  Did  not 
Jesus  use  a  great  many  things  without  indorsing 
them?  Did  not  he  say,  “Ye  can  not  serve  God  and 
Mammon.”  Do  you  believe  he  indorsed  the  heathen 
idea  about  Mammon  being  the  god  of  riches?  You 


3  r8 


THE  DESTINY  OF  MAN. 


know  better.  You  know  he  did  not  indorse  any  thing 
of  the  kind.  He  used  their  terms  in  speaking  of  the 
demons  that  possessed  the  people.  Did  not  Jesus 
know  there  were  no  departed  spirits  living  in  those 
persons  ? — That  disembodied  spirits  did  not  get 
into  these  sick  people  ?  He  used  their  terms.  Bro. 
Moore  says  he  did  not  teach  them ;  they  were  a  hum¬ 
bug.  Not  directly,  but  indirectly.  Did  he  teach  in 
regard  to  other  things  that  they  were  not  so  ?  Not 
directly,  but  indirectly.  Did  he  teach  the  wrong  of 
human  slavery?  Not  directly,  but  he  taught  princL 
pies  that  would  destroy  slavery  forever.  He  tells  you 
I  garbled  and  misrepresented  Dr.  Campbell.  Did  I 
attempt  to  make  you  believe  that  Dr.  Campbell  be¬ 
lieved  in  universal  salvation  ?  I  told  you  before  I 
read  that  he  was  orthodox  authority.  I  never  tried 
to  make  you  believe  that  any  man  believed  in  uni¬ 
versal  salvation  who  did  not.  I  told  you  he  was  an 
eminent  Presbyterian  divine,  and  I  showed  you  his 
concession  in  regard  to  the  meaning  of  the  word 
hades .  Has  he  shown  you  that  Dr.  Campbell  did 
not  concede  that  ?  Let  him  show  that  I  ever  garbled 
or  misrepresented  any  man  under  heaven.  All  this 
is  necessary  to  get  rid  of  this  authority,  but  it  will 
not  accomplish  that  end. 

Well,  then,  if  this  does  mean  the  Jew  and  the  Gen¬ 
tile,  “  who  were  the  five  brethren  ?”  Dr.  Adam  Clarke 
says  it  is  not  to  be  expected  that  parables  are  to  run 
on  all  fours.  They  are  competent  to  the  thing  that 
they  are  intended  to  represent,  and  by  throwing  the 
idea  of  the  five  brethren  into  the  parable,  the  subject 
can  be  illustrated,  and  it  gave  Jesus  an  opportunity 
to  commend  Moses  and  the  prophets,  instead  of  leav¬ 
ing  them  to  take  the  heathen  notions  of  the  future 
state. 

Next  follows  the  argument  of  the  judgment.  “  When 
once  the  master  of  the  house  is  risen  up,  and  hath 


mr.  carlton’s  seventh  speech.  319 

shut  to  the  door,  and  ye  begin  to  stand  without  and 
knock  at  the  door,  saying,  Lord,  Lord,  open  unto  us ; 
and  he  shall  say  unto  you,  I  know  you  not.”  Do  you 
suppose  that  refers  to  a  future  judgment  ?  Does  that 
concern  us  ?  Did  he  ever  teach  in  our  streets  ?  Did 
he  cast  out -demons  among  us?  I  want  to  show 
that  it  referred  to  scenes  that  transpired  in  that  gen¬ 
eration,  and  concerned  the  persons  he  addressed. 
But  he  told  them  they  should  see  Abraham,  Isaac, 
and  Jacob  in  the  kingdom,  at  the  time  he  accom¬ 
plished  to  scatter  the  power  of  the  people  eighteen 
hundred  years  ago.  What  has  that  to  do  with  a  judg¬ 
ment  beyond  the  final  resurrection  ? 

But,  then,  they  shall  all  appear  before  the  judg¬ 
ment-seat  of  Christ.  When  ?  When  he  will  judge 
the  secrets  of  men  according  to  the  Gospel.  When 
does  the  Gospel  teach  that  he  will  judge?  He  has 
appointed  a  day  in  the  which  he  will  judge  the  world 
in  righteousness  by  that  man  he  has  appointed. 
When  is  it?  Jesus  says,  “Behold,  I  come  quickly, 
and  my  reward  is  with  me.”  My  reward  is  with  me 
eighteen  hundred  years  ago !  And  when  did  the 
prophet  teach  that  he  should  judge  the  people? 
“  Behold,  I  raise  up  unto  you  a  righteous  king  who 
shall  execute  judgment  and  justice  in  the  earth.” 
How  much  does  this  prove  in  regard  to  a  judgment 
in  eternity  ? 

In  connection  with  this,  we  take  2  Corinthians  v, 
10,  that  we  must  all  appear  before  the  judgment-seat 
of  Christ.  The  idea  is  generally  labored  here  to 
show  that  is  a  judgment  in  another  state  of  existence, 
according  to  the  deeds  done  in  the  body  here.  There 
can  not  be  a  greater  misunderstanding,  in  regard  to 
any  portion  of  the  word  of  God,  than  there  has  been 
in  regard  to  that  particular  passage.  We  propose  to 
examine  it  for  a  moment.  “  We  must  all  appear  be¬ 
fore  the  judgment-seat  of  Christ ;  that  everyone  may 


320 


THE  DESTINY  OF  MAN. 


receive  the  things  done  in  his  body,  according  to  that 
he  hath  done,  whether  it  be  good  or  bad.”  Leaving 
out  the  supplied  words,  it  reads  “  shall  receive  in  the 
body.”  If  you  take  the  Greek  word  translated  here 
in,  it  is  ditty  signifying  through,  i.  e.  through  the  body. 
How  much  does  that  prove  a  judgment  beyond  the 
present  state  of  existence  ? 

The  next  passage  is  Hebrews  ix,  23-27.  Special 
dependence  is  placed  on  the  twenty-seventh  verse : 
“And  as  it  is  appointed  unto  men  once  to  die,  but 
after  this  the  judgment  ” — endeavoring  to  impress 
upon  your  minds  that  ancient  delusion  that  has 
rested  down  on  those  ignorant  of  the  Scriptures  for 
generations  past,  that  this  teaches  a  judgment  after 
death  ;  and  as  it  is  appointed  unto  men  once  to  die,  so 
Christ  was  once  offered  to  bear  the  sins  of  many.  He 
was  talking  about  the  death  represented  by  the  high 
priests  in  their  offerings  ;  and  so  Christ  was  offered. 
The  corresponding  conjunctions,  as,  so;  as  the  one 
thing  was  done,  so  the  other  ;  as  these  offerings  un¬ 
der  the  law,  so  Christ  was  offered.  Was  Christ’s 
death  a  literal  common  death,  or  a  sacrificial  death  ? 
A  sacrificial  death.  Was  that  the  common  death  of 
mankind  ?  Can  not  any  body  see  better  than  that  ? 
But  to  get  the  matter  a  little  more  clearly  in  your 
minds,  let  us  read  a  little  further.  On  this  subject  I 
ask  you  to  read  the  ninth  and  tenth  chapters  of  He¬ 
brews,  to  see  if  you  can  learn  that  both  deaths  re¬ 
ferred  to  were  sacrificial,  and  were  for  sin.  “  For  the 
law  having  a  shadow  of  good  things  to  come,  and  not 
the  very  image  of  the  things,  can  never,  with  those 
sacrifices  which  they  offered  ” — who  offered  ?  Offered 
by  the  high  priests.  What  did  they  offer?  “For  it 
is  not  possible  that  the  blood  of  bulls  and  of  goats 
should  take  away  sins.”  “  Wherefore,  when  he  com- 
eth  into  the  world” — where  is  the  antecedent  of  he  ? 
It  is  Christ.  The  antecedent  of  they  is  the  high 


MR.  CARLTON  S  SEVENTH  SPEECH. 


321 


priests,  the  men  ;  and  the  antecedent  of  he,  is  Christ. 
What  was  the  judgment  that  followed  the  offering  by 
the  high  priest  ?  God  required  him  to  go  forth,  and 
spread  forth  his  hands,  and  pronounce  this  blessing  : 
“  The  Lord  bless  thee,  and  keep  thee  ;  the  Lord  lift 
up  his  countenance,  and  be  gracious  unto  thee ;  the 
Lord  make  his  face  to  shine  upon  thee,  and  give  thee 
peace.”  That  was  the  judgment  that  followed  the 
offering  ;  so,  as  it  was  appointed  unto  men  once  to 
die,  after  this  the  decision,  the  crisis  ;  so  Christ  was 
once  offered  to  bear  the  sins  of  many,  and  unto  them 
that  look  for  him  will  he  appear,  etc.  There  was  no 
suffering  following  that,  any  more  than  there  was  fol¬ 
lowing  the  judgment  by  the  high  priest. 

Forty  years  ago  I  would  not  have  been  surprised 
at  this.  To-day  I  am  astonished,  perfectly  aston¬ 
ished,  that  the  brother  does  not  know  better. 

Acts  i,  1 1  :  “This  same  Jesus,  which  is  taken  up 
from  you  into  heaven,  shall  so  come  in  like  manner 
as  ye  have  seen  him  go  into  heaven.”  How  does  this 
come  up?  Jesus,  standing  conversing  with  the  men 
of  Galilee  in  open  day,  ascends  up,  up  ;  the  cloud  re¬ 
ceives  him  out  of  their  sight.  Now  the  brother  tells 
you  he  is  to  descend  from  heaven  in  flaming  fire,  and 
he  quotes  the  Scripture  that  he  is  to  come  in  the 
same  manner  as  he  went.  It  is  just  as  different  from 
that  manner  as  any  thing  that  can  be  imagined.  He 
then  refers  to  Thessalonians,  where  he  finds  that  he 
shall  descend  with  the  voice  of  the  archangel.  Is 
that  the  way  he  went  up  ?  Not  a  bit  of  that,  either. 
Neither  of  those  will  do  ;  you  must  try  again. 

And  then  he  turns  off  to  another  one  of  the  evan- 
gelista,  and  finds  the  word  holy  in  connection  with 
angeis,  and  tells  you  I  denied  that  the  word  holy  was 
found  there,  and  that  I  was  mistaken  ;  then,  alter  he 
gets  over  his  excitement,  he  tells  you  that  the  word 
holy  does  not  occur  where  I  said  it  did  not.  That  is 


322 


THE  DESTINY  OF  MAN. 


just  wnat  I  thought.  If  he  will  examine  the  Greek 
of  Matthew  xxv,  31,  he  will  see  whether  the  word 
holy  is  there  or  not. 

Then  he  goes  back  again,  and  dwells  on  everlast¬ 
ing  punishment.  I  want  to  say  to  this  congregation 
that  it  avails  but  little  to  run  around  and  beat  about 
the  bush,  and  talk  about  a  thousand  and  one  things 
that  do  not  concern  the  issue.  There  are  only  two 
points  between  us  that  can  not  be  lost  sight  of. 
Every  thinking  man  is  aware  of  this  fact,  and  the 
examination  of  these  points  every  hearer  demands 
that  we  shall  now  attend  to.  These  must  not  be 
overlooked.  Does  the  term  relied  upon  to  prove  the 
duration  denote  strict  eternity  ?  Can  the  Greek 
words  aion,  aionos ,  be  relied  upon  to  prove  endless 
duration  ?  Do  they  signify  endless  duration  when 
applied  to  punishment  ?  That  is  the  great  point. 
We  have  seen  that  the  English  word  everlasting  is 
an  indefinite  word,  and  can  not  be  relied  upon.  It 
may  be  longer  or  shorter.  Is  the  word  aionos  applied 
to  kolasis  ?  Is  that  the  word  that  denotes  endless  . 
duration,  when  it  is  applied  to  the  punishment  of  the 
wicked  ?  That  is  the  question  you  demand,  and  I 
demand,  from  my  brother.  He  can  not  get  us  from 
it.  He  has  taken  the  position  that  gehenna  denotes 
a  place  of  endless  punishment.  He  says  the  people 
used  it  then  to  signify  a  place  of  endless  punishment, 
and  Jesus  used  the  word  without  explaining  it,  and 
hence  the  people  were  bound  thus  to  understand  him. 
He  used  the  term  in  the  sense  in  which  they  used  it. 
Then  I  ask  one  question  more :  Can  you  produce 
any  evidence  that  at  the  time  of  the  present  minis¬ 
try  of  Christ,  either  Jevv  or  Gentile  used  the  word 
gehenna  to  denote  a  place  of  endless  punishment  ? 
Does  gehenna  signify  a  place  of  endless  punishment 
in  the  Scriptures  ?  Does  the  word  aionos  mean  end¬ 
less  duration  ? 


mr.  carlton’s  seventh  speech.  323 

These  are  the  two  points  before  us.  On  the  solu¬ 
tion  of  them  must  depend  the  whole  question.  There 
is  no  use  talking  about  judgment.  I  believe  that  as 
much  as  he  does.  I  believe  a  great  deal  more  than 
he  does,  that  men  will  suffer  for  sin.  The  question 
is,  whether  any  body  will  suffer  endless  punishment  ? 
Do  these  terms  denote  endless  duration  ?  or  did 
the  people  in  that  age  use  the  word  gehenna  to  de¬ 
note  a  place  of  eternal  punishment  ?  Was  that  the 
meaning  or  signification  of  the  term  employed  ?  But 
while  the  brother  is  getting  ready  for  a  grand  rally, 
to  stand  or  fall,  as  his  case  must,  I  call  attention  to 
another  thing  in  connection  with  this  subject  of  pun¬ 
ishment.  What  do  the  Scriptures  teach  that  God 
punishes  for?  What  is  the  object  of  punishment? 
God’s  government  is  paternal.  He  governs  as  a 
father.  How  does  he  govern  his  children  ?  With 
malice  ?  How  does  he  punish  them  ?  With  a  feel¬ 
ing  of  retaliation  and  revenge,  or  as  a  father  ?  What 
object  has  a  good  parent  in  punishing  a  disobedient 
child  ?  To  gratify  the  vindictive  vengeance  of  the 
father  ?  No  ;  but  for  the  good  of  the  child.  God 
has  created  man  to  glorify  and  enjoy  him  forever. 
He  has  instituted  a  government  over  him  for  the 
good  of  the  governed.  He  has  annexed  rewards  to 
his  law.  What  for?  To  encourage  obedience.  To 
secure  what  end  ?  The  good  of  the  governed.  He 
has  annexed  a  penalty.  What  for?  To  discourage 
disobedience.  What  for?  To  promote  the  good  of 
the  governed.  God  does  not  contradict  himself. 
There  is  no  one  part  of  his  action  that  is  inconsist-, 
ent  with  any  other  part.  And  can  you  believe  he 
has  affixed  a  penalty  to  his  law,  the  infliction  of  which 
will  defeat  the  object  for  which  the  government  was 
instituted  ?  That  is,  inconsistent  with  the  object  for 
which  the  law  was  given,  and  inconsistent  with  the 
object  for  which  the  rewards  were  annexed  to  the 


324 


THE  DESTINY  OF  MAN. 


law?  Do  you  believe  that  the  Bible  teaches  any 
thing  of  that  kind  ?  I  am  very  certain  that  I  do  not ; 
that  I  find  no  evidence  of  this  ;  that  I  am  taught  in 
the  Scriptures  that  God  chastises  us  for  our  profit. 
The  apostle  says,  in  Hebrews  xii :  “We  have  had 
fathers  according  to  the  flesh,  who  corrected  us,  and 
we  gave  them  reverence.  For  they  verily  for  a  few 
days  chastened  us  after  their  own  pleasure  ;  but  he 
for  our  profit,  that  we  might  be  partakers  of,  his 
holiness.  Now  no  chastening  for  the  present  seem- 
eth  to  be  joyous,  but  grievous  :  nevertheless,  after¬ 
ward  it  yieldeth  the  peaceable  fruit  of  righteousness 
unto  them  which  are  exercised  thereby.”  Then  there 
is  an  afterward  to  the  chastisements  of  God  ;  and  if 
there  is  an  afterward  to  God’s  punishment,  it  is  not 
endless  punishment. 

I  more  than  intimated  in  my  last  speech,  that  the 
doctrine  of  endless  punishment  was  purely  of  heathen 
origin.  I  showed  this  by  Dr.  Campbell ;  not  but  he 
believed  in  it  ;  but  showed  where  it  came  from. 
Cicero,  one  of  the  most  learned  and  eloquent  of  the 
heathen  orators,  in  his  sixth  oration,  says  it  was  on 
this  account  that  the  ancients  invented  their  infernal 
punishments  of  the  dead :  to  keep  the  wicked  in  some 
awe  in  this  life,  who,  without  them,  would  have  no 
dread  of  death  itself.  Polybus,  an  ancient  Greek 
historian,  tells  us,  that  since  the  multitude  is  ever 
fickle  and  capricious,  full  of  lawless  ^passions  and 
irrational  and  violent  resentments,  there  is  no  way 
left  to  keep  them  in  order  but  by  the  terror  of  fu¬ 
ture  punishment,  .and  all  the  pompous  circumstances 
that  attend  such  kind  of  fiction.  On  which  account, 
the  ancients  acted,  in  my  opinion,  with  great  pene¬ 
tration  when  they  contrived  to  bring  in  those  notions 
of  the  gods  and  a  future  state  into  the  popular  be¬ 
lief.  Strabo,  another  Greek  writer,  speaks  thus  :  “  It 
is  impossible  to  govern  women  and  the  gross  body 


325 


mr.  carlton’s  seventh  speech, 

of  the  people,  and  to  keep  them  pious,  holy,  and  vir¬ 
tuous  by  the  precepts  of  philosophy.  This  can  only 
be  done  by  the  fear  of  the  gods,  which  is  raised  and 
supported  by  ancient  fictions  and  modern  prodigies. 
The  apparatus  of  the  ancient  mythologies  was  an 
engine  which  the  legislators  employed  as  bugbears 
to  strike  terror  into  the  childish  imagination  of  the 
multitude.”  Bishop  Lowth  says  :  “  It  is  evident  that 
Homer  first,  and  Virgil  after  him,  derived  their  no¬ 
tions  of  the  infernal  regions  from  the  Cimmerian 
caves  of  Campania.” 

We  might  continue  our  quotations  in  regard  to 
this  doctrine  ;  but  I  remark  here,  that  while  there  is 
nothing  said  of  the  doctrine  of  eternal  punishment 
in  the  Old  Testament  Scriptures,  and  while  we  find 
the  doctrine  extant  in  the  time  of  Jesus,  we  find  it 
taught  in  writings  between  the  time  of  Malachi  and 
the  coming  of  Jesus,  a  period  of  about  four  hundred 
years.  It  was  taught  by  the  Egyptian  Jews,  who  had 
learned  it  from  the  Egyptians.  And  hence  we  see 
why  it  was  that  Josephus  was  enabled  to  say  that  the 
Jews  believed  in  such  notions  about  hades. 

I  remark  now,  we  can  find  no  trace  of  the  doctrine 
of  endless  punishment  in  the  Christian  church  for 
the  first  two  centuries,  notwithstanding  the  multi¬ 
tudes  that  came  into  the  Christian  church  from  the 
heathen.  The  first  bold  advocate  of  this  doctrine, 
and  who  taught  the  strict  eternity  of  future  punish¬ 
ment,  was  Tertullian,  a  presbyter  of  Carthage,  in  the 
third  century.  He  was  a  convert  from  the  heathen, 
and  brought  it  in,  in  its  spirit.  If  we  were  on  the 
spirit  of  the  doctrine,  I  might  read  a  quotation  to 
show  the  spirit  which  he  imbibed,  and  which  con¬ 
tained  in  general  that  doctrine. 

Now,  the  doctrine  of  endless  punishment  not  being 
taught  in  the  Old  Testament  Scriptures,  having  been 
borrowed  from  the  heathen,  and  Jesus  Christ  comes 


3  26 


THE  DESTINY  OF  MAN. 


to  open  up  a  new  and  living  way,  proclaiming  the 
glad  tidings  of  great  joy,  which  should  be  unto  all 
people,  I  ask,  upon  which  of  these  foundations'  does 
he  establish  his  doctrine  ?  Does  he  take  the  granite 
substratum  of  the  Hebrew  revelation  ?  Does  he 
come  saying:  “Think  not  I  am  come  to  destroy  the 
law  or  the  prophets.  I  am  come,  not  to  destroy,  but 
to  fulfill.  It  is  easier  for  heaven  and  earth  to  pass 
away  than  for  one  jot  or  tittle  to  pass  till  all  be  ful¬ 
filled.”  Did  Jesus  come  adopting  paganism  as  a  base 
on  which  he  rears  the  glorious  superstructure  of 
Christianity?  or  does  he  take  Judaism,  rejecting  the 
doctrine  of  endless  punishment  ?  “  But,”  says  the 

brother,  “  he  did  not  condemn  the  Pharisees  when 
they  taught  it.”  Jesus  said  to  his  disciples  :  “  Be¬ 
ware  of  the  leaven  of  the  Sadducees  and  the  Phari¬ 
sees.”  What  did  the  Sadducees  believe  ?  Future 
annihilation.  Jesus  said,  do  not  take  that.  What 
did  the  Pharisees  believe  ?  Endless  punishment. 
Jesus  said,  do  not  take  that.  Here  were  three  doc¬ 
trines  in  the  world  eighteen  hundred  years  ago. 
The  Sadducees  taught  annihilation.  They  were 
strict  materialists,  believing  neither  in  spirits,  nor 
angels,  nor  the  resurrection.  Jesus  rejects  their 
doctrine.  The  Pharisees,  joining  with  the  heathen, 
believed  in  future  endless  punishment.  Jesus  says 
to  his  followers :  Do  not  believe  that  doctrine.  What 
did  he  teach?  \Time  expired. 


[mr.  moore’s  eighth  speech.] 

Gentlemen  Moderators ,  and  Christian  Friends: 

While  it  is  fresh  in  your  minds,  I  will  call  your  at¬ 
tention  to  the  concluding  remark  of  the  last  speech, 
that  the  Savior  warned  his  disciples  not  to  receive  the 


MR.  MOORE’S  EIGHTH  SPEECH.  32/ 

doctrine  of  the  Pharisees  concerning  future  endless 
punishment.  I  hope  he  will  tell  you  in  his  next 
speech  when  Jesus  said  that.  I  have  not  read  it,  and 
don’t  know  where  the  passage  stands. 

I  shall  proceed  immediately  with  the  argument  that 
I  had  before  you  when  I  sat  down.  At  his  coming  the 
dead  shall  be  raised,  was  the  point  I  was  submitting. 
I  first  presented  testimony  to  show  that  there  was 
a  judgment  beyond  death.  However,  before  doing 
that  I  will  give  attention  to  the  passage  criticised, 
and  the  only  one  he  has  attempted  to  reply  to  really, 
Hebrews  ix,  24-27.  I  shall  also  comment  on  the 
tenth  chapter.  He  assumes  that  the  persons  here 
referred  to  were  the  Jewish  high  priests,  and  the 
death  spoken  of,  the  death  that  they  died.  It  is  im¬ 
possible  to  be  their  literal  death  that  is  referred  to, 
because  they  did  not  die  a  sacrificial  death  at  all.  In 
the  second  place,  as  you  are  aware,  the  sacrifice  was 
killed  by  the  high  priest  outside  of  the  court  of  the 
temple,  before  he  went  into  the  holy  place  to  appear 
in  the  presence  of  God  for  the  people.  The  high 
priest  did  not  die  at  all,  and  hence,  it  could  not  have 
been  a  contrast  between  the  death  of  Christ  and  that 
of  the  high  priest  personally.  Secondly,  if  it  was  the 
sacrifice  that  was  offered  out  yonder,  that  was  offered 
every  year  ;  and,  “  so  Christ  was  once  offered,”  is  the 
reading.  Then,  if  he  was  offered  “so,”  then  he  ought 
to  have  been  offered  yearly.  “So”  means  to  the 
same  degree,  to  the  same  extent— such  is  the  nature 
of  the  comparison  here.  It  would  have  required 
Christ  to  have  died  every  year  for  the  last  eighteen 
hundred  years.  But  “he  died  once,”  and  only  once. 
It  could  not  have  meant  the  Jewish  high  priests,  be¬ 
cause  they  did  not  die,  and  the  only  comparison  insti¬ 
tuted  between  the  death  of  Christ  and  others,  is  the 
death  of  men — of  the  race.  “  It  is  appointed  unto 
men  once  to  die.”  It  embraces  the  universal  generic 


328 


THE  DESTINY  OF  MAN. 


idea  of  man.  “  It  is  appointed  unto  man  once  to  die.” 
It  was  appointed  unto  the  Jewish  high  priest  to  offer 
the  sacrifice  every  year,  consequently,  in  thirty  years, 
if  he  lived,  he  would  offer  it  thirty  times.  There 
were  thirty  deaths,  then,  if  he  lived  that  long.  “  It  is 
appointed  unto  men  once  to  die,”  after  this  the  judg¬ 
ment.  “  So  Christ  was  once  offered  in  the  end  of  the 
world,”  or  made  a  sacrifice  for  the  sins  of  the  world, 
and  unto  them  that  look  for  him  he  will  appear  the 
second  time.  How?  Without  a  sin-offering.  He 
came  first  to  make  a  sin-offering,  and  made  that  sin- 
offering  ;  he  will  come  the  next  time  without  any  sin- 
offering.  He  has,  therefore,  warned  us  of  the  neces¬ 
sity  of  making  preparation,  for  the  judgment  lies  be¬ 
yond  the  appointed  death,  and  at  the  time  when  he 
will  come  without  the  sin-offering.  He  will  come 
then  as  the  judge.  He  came  first  to  make  the  atone¬ 
ment.  To-day  he  still  offers  mercy  ;  then  the  door 
of  mercy  will  be  closed,  and  all  humanity  that  will 
not  have  accepted  the  divine  offers  of  mercy  will  be 
cut  off  from  it  according  to  the  general  teachings  of 
the  Scriptures. 

The  passage  in  2  Corinthians  v,  io,  was  also  criti¬ 
cised.  The  apostle,  in  this  passage,  says :  “We 
must  all  stand  before  the  judgment-seat  of  Christ.” 
We  must.  Why  does  he  say  that?  Because  he  had 
said  in  the  first  part  of  this  chapter:  “Here  in  the 
body  we  are  absent  from  the  Lord,”  and  he  was  not 
prepared  to  decide  whether  it  would  be  better  to  re¬ 
main  in  the  body  or  to  die  and  be  present  with  the 
Lord.  I  am  in  a  straight  between  two  whether  to  die 
and  go  to  Christ  or  to  live  for  your  good.  This  you 
will  find  in  Philippians  first  chapter  Now,  he  contin¬ 
ues,  “seeing  these  things,  we  are  willing  to  be  absent 
from  the  body  and  present  with  the  Lord.  Where¬ 
fore  we  labor,  that  whether  present  or  absent,  we 
may  be  accepted  of  him.”  For  that  purpose,  after 


MR.  MOORE’S  EIGHTH  SPEECH.  329 

we  have  left  all — after  we  have  gone  away  from  the 
flesh,  we  labor  to  be  accepted  of  the  Lord,  whether 
present  or  absent.  As  a  reason  why  he  would  labor 
so  that  he  might  be  accepted  of  the  Lord  when  he 
was  absent  from  the  body,  and  as  a  motive  to  prompt 
others  to  work  to  that  same  end,  he  tells  them :  “  We 
must  all  appear  before  the  judgment-seat  of  Christ ; 
that  every  one  may  receive  the  things  done  in  his 
body,  according  to  that  he  hath  done,  whether  it  be 
good  or  bad.”  The  criticism  I  shall  pay  no  further 
attention  to.  The  plain,  clear  statement  here  does 
not  need  any  criticism,  and  it  is  perfectly  certain  that 
my  brother’s  cause  demands  the  change.  I  give  you 
King  James  and  his  forty  translators  in  lieu  of  Bro. 
Carlton,  and  let  you  decide  which  you  will  prefer.  I 
have  several  translations  here,  among  fhem  Tischen- 
dorf’s  text,  and  the  translation  of  that  eminent 
scholar,  who  has  accomplished  more  for  the  Bible 
than  any  other  one  man.  I  have  the  Diaglott, 
Campbell,  Macknight,  and  several  others,  on  the 
Scriptures,  and  might  read  them  had  I  time  to  do  so. 
They  all  agree  with  me.  He  refers  to  the  coming  of 
Christ.  I  read  you,  “This  same  Jesus,  which  is 
taken  up  from  you  into  heaven,  shall  so  come  in  like 
manner  as  ye  have  seen  him  go  into  heaven.”  Shall 
come  in  like  manner ;  my  brother  tries  to  show  that 
that  is  not  true.  At  one  time  it  is  said  he  shall  come 
with  his  holy  angels,  at  another  time  he  comes 
some  other  way.  Does  that  contradict  the  fact  that 
he  will  come  in  like  manner  as  he  went  into  heaven  ? 
In  the  next  place,  is  it  a  contradiction  of  the  fact,  that 
he  did  not  go  into  heaven  with  the  angels  ?  The 
question  is,  Did  he  personally  go  into  heaven?  If  he 
did,  he  will  personally  return,  and  as  they  saw  him  go 
upward  through  the  cerulean  above  to  his  final  and 
everlasting  home,  so  the  same  person  will  again  re¬ 
turn,  and  when  he  returns  personally  he  will  judge  the 

28 


330 


THE  DESTINY  OF  MAN. 


world  in  righteousness  in  that  day  God  has  ap¬ 
pointed. 

So,  likewise,  the  quotation  made  from  Thess.  iv, 
1 6,  17  :  also,  2  Thess.  i,  6-10,  and  a  variety  of  others. 
As  my  brother  does  not  condescend  to  note  these, 
realizing  that  he  shall  not  be  able  to  answer  them, 
I  will  not  repeat  them. 

Revelation  i,  7 :  “  Behold  he  cometh  with  clouds ; 
and  every  eye  shall  see  him.”  I  want  to  know,  ladies 
and  gentlemen,  whether  your  eyes  have  seen  him  per¬ 
sonally?  The  passage  says  so.  The  angel  told  the 
disciples  that  he  would  himself  come,  “And  the  Lord 
himself  will  descend  with  a  shout,  and  he  shall  be  re¬ 
vealed  from  heaven  in  flaming  fire,  and  will  come  with 
the  holy  angels  in  the  glory  of  his  Father.”  He  will 
come  personally  in  his  glory  with  all  his  holy  angels. 
He  will  come  personally,  then,  and  every  eye  shall  see 
him.  Just  as  certainly  as  you  are  men,  and  have  not 
seen  him,  that  advent  has  not  been  made ;  and  just  as 
certainly  as  that  advent  has  not  been  made,  just  so 
certainly  the  judgment  is  beyond,  for  it  is  to  occur 
when  he  comes.  He  will  come  as  the  lightning 
athwart  the  heavens.  Matthew  xxiv,  26,  27 :  “  Where¬ 
fore  if  they  shall  say  unto  you,  Behold,  he  is  in  the 
desert ;  go  not  forth  :  behold,  he  is  in  the  secret  cham¬ 
bers  ;  believe  it  not.  For  as  the  lightning  cometh  out 
of  the  east,  and  shineth  even  unto  the  west ;  so  shall 
also  the  coming  of  the  Son  of  man  be.”  This  appear¬ 
ance  has  never  occurred.  He,  therefore,  in  his  per¬ 
sonal  manifestation  has  never  appeared. 

Fifth.  When  he  comes,  he  will  change  the  body  of 
his  saints.  Philippians  iii,  20,  21  :  “For  our  conver¬ 
sation  is  in  heaven  ;  from  whence  also  we  look  for  the 
Savior,  the  Lord  Jesus  Christ ;  who  shall  change  our 
vile  body,  that  it  may  be  fashioned  like. unto  his  glo¬ 
rious  body,  according  to  the  working  whereby  he  is 
able  even  to  subdue  all  things  unto  himself.”  In 


mr.  moore’s  eighth  speech.  331 

Corinthians  xv,  51,  52,  we  find  the  same  thing;  for 
from  the  beginning  of  the  twenty-first  verse  to  the 
conclusion,  he  is  speaking  only  of  the  disciples,  and 
uses  only  the  pronoun  we.  “  He  shall  come  as  the 
lightning  shineth  from  the  east  to  the  west.  The 
dead  saints  shall  be  raised  incorruptible,  and  the  liv¬ 
ing  saints  shall  be  changed.” 

He  will  be  accompanied  by  ten  thousand  of  his 
saints,  and  all  his  holy  angels,  Jude  i,  14,  15,  “To  ex¬ 
ecute  judgment  upon  all,  and  to  convince  all  that  are 
ungodly  of  their  deeds  which  they  have  ungodly  com¬ 
mitted,  and  of  all  their  hard  speeches  which  ungodly 
sinners  have  spoken  against  him.”  Matthew  xvi,  27 : 
“  For  the  Son  of  man  shall  come  in  the  glory  of  his 
Father  with  his  angels  ;  and  then  he  shall  reward 
every  man  according  to  his  works.”  He  will  come  at 
the  time  of  the  fulfillment  of  all  things  spoken  by  the 
mouth  of  all  the  holy  prophets.  Acts  iii,  21  :  “When 
he  will  send  Jesus  Christ,  whom  the  heavens  must 
receive  until  the  times  of  the  restitution  of  all  things 
spoken  of  by  the  mouth  of  all  the  holy  apostles  and 
prophets  since  the  world  began.”  The  salvation  of 
men  is  one  of  the  things  to  be  accomplished  then  ;  if 
that  was  fulfilled,  and  every,  thing  complete,  there 
would  be  nothing  to  come  for.  But  all  things  are  not 
fulfilled,  and  therefore  he  has  not  come  yet,  and  the 
revelation  of  his  righteous  government,  in  its  per¬ 
fected  state,  is  not  yet  made. 

2  Thessalonians  ii,  6-10:  “And  now  ye  know  what 
withholdeth  that  he  might  be  revealed  in  his  time. 
For  the  mystery  of  iniquity  doth  already  work:  only 
he  who  now  letteth  will  let,  until  he  be  taken  out  of 
the  way.  And  then  shall  that  Wicked  be  revealed, 
whom  the  Lord  shall  consume  with  the  spirit  of  his 
mouth,  and  shall  destroy  with  the  brightness  of  his 
coming  :  even  him,  whose  coming  is  after  the  working 
of  Satan,  with  all  power  and  signs  and  lying  wonders, 


332 


THE  DESTINY  OF  MAN. 


and  with  all  deceivableness  of  unrighteousness  in 
them  that  perish  ;  because  they  received  not  the  love 
of  the  truth,  that  they  might  be  saved.” 

This  was  an  anticipation  of  the  man  of  sin,  who 
must  be  developed  in  his  time,  and  was  then  with- 
holden  by  the  Roman  Caesars.  He  said  he  would  be 
revealed,  and  he  says,  in  the  eighth  verse :  “  Then 
shall  that  Wicked  be  revealed,  whom  the  Lord  shall 
consume  with  the  spirit  of  his  mouth,  and  shall  de¬ 
stroy  with  the  brightness  of  his  coming.”  Protest¬ 
ants  regard  this  Wicked  one  as  the  Roman  Catholic 
institution  ;  the  Roman  Catholics  regard  it  as  the 
Protestants  of  the  present  age.  In  either  case  they 
are  not  yet  entirely  destroyed.  Neither  of  them  is 
consumed  by  the  power  of  the  Lord’s  mouth.  The 
power  of  Romanism  has  been  wasting  for  more  than 
three  hundred  years,  and' when  the  Lord  does  come, 
that  power  will  be  destroyed,  and,  in  my  brother’s 
meaning  of  that  term,  it  shall  be  no  more. 

At  that  time  his  mediatorship  shall  cease,  i  Corin¬ 
thians  xv,  24 :  “  Then  cometh  the  end  when  he  shall 
have  delivered  up  the  kingdom  to  God,  even  the 
Father:  when  he  shall  have  put  down  all  rule  and  all 
authority  and  power.”  .Hebrews  ix,  28:  “So  Christ 
was  once  offered  to  bear  the  sins  of  many  ;  and  unto 
them  that  look  for  him,  shall  he  appear  the  second 
time  without  sin  unto  salvation.”  He  no  more  comes 
as  mediator — he  no  more  offers  an  atonement.  He 
no  more  appears  as  a  babe  in  the  manger,  or  a  man¬ 
gled  man  on  the  cross. 

Colossians  iii,  4 :  “  Then  shall  you  also  appear  with 
him  in  glory.”  I  Thess.  iv,  13-17;  I  have  already 
read  this.  When  the  last  trump  shall  sound,  the  liv¬ 
ing  shall  not  anticipate  the  dead.  The  dead  in  Christ 
shall  rise  first. 

Finally,  he  will  execute  the  wicked.  Matthew  xxv, 
31-46;  also,  2  Timothy  iv,  1-8.  I  have  read  these, 


MR.  MOORE’S  EIGHTH  SPEECH. 


333 


and  shall  not  repeat  them.  I  ask  your  attention  to 
Romans  ii,  8,  9  :  “  But  unto  them  that  are  conten¬ 
tious,  and  do  not  obey  the  truth,  but  obey  unright¬ 
eousness,  indignation  and  wrath,  tribulation  and  an¬ 
guish,  upon  every  soul  of  man  that  doeth  evil ;  of  the 
Jew  first,  and  also  of  the  Gentile.”  When  is  that  to 
occur  ?  Read  the  sixteenth  verse :  “  In  the  day 
when  God  shall  judge  the  secrets  of  men  by  Jesus 
Christ,  according  to  my  gospel.”  The  execution  of 
the  wicked,  then,  I  conclude,  is  final,  because  at  the 
conclusion  of  the  age,  after  Jesus  has  left  the  immor¬ 
tal  throne,  he  there  will  receive  his  saints,  execute 
the  wicked,  and  turn  them  from  the  presence  of  the 
Lord,  where  the  smoke  of  their  torment  ascends  up 
forever  and  ever.  In  Revelations  xxii,  11,  he  says 
they  that  are  in  this  condition  shall  continue  in  it. 

I  enter,  now,  on  the  consideration  of  what  my 
brother  challenged  me  to.  I  have  been  approaching 
it  as  rapidly  as  I  have  been  able  to— -the  meaning  of 
aion.  I  base  an  argument  on  this  to  prove  further 
the  endless  punishment.  I  call  your  attention  first 
to  the  definition  of  aionios.  Aion  is  the  noun  ; 
aionios  is  the  adjective.  I  read  from  the  Encyclo¬ 
pedia  of  Religions  Knowledge :  “These  important 
Greek  words  have  become  so  far  introduced  as  to 
claim  notice  here.”  Then  he  refers  to  the  history  of 
the  controversy  between  Mr.  Palfrey,  of  Charlestown, 
Massachusetts,  and  Mr.  Stewart,  of  Andover,  who 
published  an  exegetical  essay  on  the  meaning  of  these 
words.  A  ion  is  a  derivative  from  aei,  always,  and  on , 
the  present  participle  of  emi,  to  be.  Its  primary 
signification  is  always  being,  or  which  is  the  same 
thing,  everlasting.  Crabbe,  in  his  book  of  synonyms, 
upon  this  subject,  presents  this  word  everlasting  as  a 
synonym  of  eternal  and  endless,  and  tells  us  that  the 
strength  of  the  words  eternal  and  everlasting  are 
greater  than  endless  ;  and  endless  means  that  which 


334 


THE  DESTINY  OF  MAN. 


has  a  being  without  an  end  in  the  future,  without  ref¬ 
erence  to  the  past,  while  everlasting  and  eternal 
mean  having  neither  beginning  nor  end.  I  read 
further :  “  However,  it  may  be  defined  strictly  dura¬ 
tion,  without  any  considerations,  and  without  end.” 
That  is  the  meaning  of  it. 

Another  author  says  it  is  a  noun  of  that  kind 
which,  in  its  own  nature,  denotes  collection  and  a 
multitude  of  things.  He  then  refers  to  quite  a  num¬ 
ber  of  authors.  I  commence  to  read  again,  at  an¬ 
other  section  :  “  We  have  already  seen  that  the  proper 
signification  of  aion  is  that  which  always  exists,  etc. 
It  is  a  law  of  language  that  a  word  may  be  used 
figuratively  to  mean  less  than  its  literal  meaning,  but 
never  to  mean  more  than  is  contained  within  the 
periphery  of  the  circle  of  its  literal  meaning.”  A 
word  may  be  used  figuratively  to  include  any  part  of 
the  literal  meaning,  but  can  never  transcend  tjie 
outer  limit  of  the  literal  signification.  But  it  often 
occurs  in  law,  poetry,  or  fiction.  When  the  author 
desires  to  express  his  thoughts  by  way  of  hyperbole, 
he  heightens  every  circumstance  to  the  highest  pos¬ 
sible  degree,  making  it  appear  above  its  real  mean¬ 
ing.  He  chooses  the  strongest  words,  that  mean 
more  than  he  could  express  by  any  other  means,  and 
so  uses  them  in  this  way  to  accomplish  his  object. 
Every  rhetorician  knows  this.  McIntosh  says  that 
“  the  first,  or  primary  and  literal  meaning  of  a  word, 
is  the  widest  or  most  extensive  signification  the  word 
can  have.”  The  second,  or  figurative  sense,  can  not 
transcend  the  literal,  and  must  always  be  kept  within 
the  limits  of  the  literal  sense.  [Time  expired. 


mr.  carlton’s  eighth  speech. 


335 


[mr.  carlton’s  eighth  speech.] 

Gentlemen  Moderators ,  Ladies  and  Gentlemeji : 

We  arise  to  examine  the  speech  which  you  have 
just  heard.  We  are  first  told  that  Jesus  did  not  con¬ 
demn  the  doctrine  of  the  Pharisees.  In  establishing 
the  fact  which  we  claimed,  we  read  Matthew  xvi,  6— 
12:  “Then  Jesus  said  unto  them,  Take  heed  and  be¬ 
ware  of  the  leaven  of  the  Pharisees  and  of  the  Sad- 
ducees.  And  they  reasoned  among  themselves,  say¬ 
ing,  It  is  because  we  have  taken  no  bread.  Which 
when  Jesus  perceived,  he  said  unto  them,  O  ye  of 
little  faith,  why  reason  ye  among  yourselves,  because 
ye  have  brought  no  bread  ?  Do  ye  not  yet  understand, 
neither  remember  the  five  loaves  of  the  five  thou¬ 
sand,  and  how  many  baskets  ye  took  up?  Neither 
the  seven  loaves  of  the  four  thousand,  and  how  many 
baskets  ye  took  up  ?  How  is  it  that  ye  do  not  un¬ 
derstand  that  I  spake  it  not  to  you  concerning  bread, 
that  ye  should  beware  of  the  leaven  of  the  Pharisees 
and  of  the  Sadducees  ?  Then  understood  they  how 
that  he  bade  them  not  beware  of  the  leaven  of  bread, 
but  of  the  doctrine  of  the  Pharisees  and  of  the  Sad¬ 
ducees.”  Jesus  warns  his  disciples  to  beware  of  the 
doctrine  of  the  Pharisees  and  Sadducees  ;  that  is,  of 
the  doctrine  of  annihilation  and  of  endless  punishment. 
These  were  the  two  doctrines  that  they  taught.  That 
will  do  pretty  well.  Ask  yourselves  the  question, 
while  we  are  right  here  :  If  Jesus  and  his  apostles 
taught  the  same  doctrine  the  Pharisees  did,  why  did 
they  persecute  them  unto  death  ?  Can  you  answer  ? 
Would  not  they  have  joined  in  with  them  as  evan¬ 
gelical  brethren,  and  gone  along  together. 

The  next  point  is  on  Hebrews  ix,  27.  It  does  not 
denote  the  death  of  the  high  priest,  because  the  high 
priest  did  not  die.  So  Paul  says,  in  the  first  of  the 


336 


THE  DESTINY  OF  MAN. 


tenth  chapter,  that  it  was  not  the  very  image  of  the 
thing  itself.  He  provided  for  that.  If  the  priest  had 
literally  died  and  risen,  it  would  not  have  been  a 
figure,  but  the  substance  But  he  represented  in  a 
figure,  by  the  beast’s  dying,  and  the  priest  taking  the 
blood,  and  going  in,  and  sprinkling  the  mercy-seat. 
There  was  a  figure.  Now,  Jesus  offers  himself  as 
the  high  priest  offered  the  blood  of  the  beast.  He 
offers  his  own  body,  and  ascends  into  heaven  itself, 
to  appear  in  the  presence  of  God  for  us.  They  ap¬ 
peared  in  the  figurative  presence  ;  Jesus  in  the  lit¬ 
eral  presence,  in  heaven  itself.  But  the  brother  says 
there  is  a  difficulty  in  understanding  the  passage, 
because  the  apostle  says  the  high  priest  died  once  a 
year,  and  he  would  have  suffered  often.  But  the 
apostle  says  he  hath  appeared  once  in  the  end  of  the 
world  to  put  away  sin.  It  only  makes  it  plainer  and 
still  plainer,  as  having  no  reference  to  literal  death. 
But  then  he  says,  it  is  the  term  that  means  man. 
But  there  is  a  qualifying  word — as  it  is  appointed 
unto  tous  anthropos ,  unto  the  man  that  made  the 
offering,  the  priest,  so  Christ  was  once  offered,  and 
the  second  time  he  was  to  appear  unto  salvation.  I 
think  it  is  very  clear. 

In  regard  to  all  that  has  been  said  on  the  subject 
of  the  second  coming  of  Christ,  or  any  other  coming, 
there  is  an  endless  diversity  of  opinion  among  other 
denominations,  as  well  as  my  brother’s,  which  is  not 
regarded  as  evangelical,  as  well  as  my  own.  We  are 
not  going  to  stop  to  speak  on  that.  It  is  not  on  the 
subject.  But  we  urge  him  to  speak  on  that  which 
the  people  have  come  to  hear,  and  having  approached 
it,  we  propose  to  examine  and  comment  on  what  he 
presents  in  favor  of  endless  punishment.  He  bases 
it  on  one  of  the  pillars  where  it  must  rest,  on  the 
meaning  of  the  term  applied  to  punishment,  and  on 
the  word  applied  as  the  name  of  the  place,  gehenna. 


mr.  carlton’s  eighth  speech.  337 

He  perceives  this.  These  are  the  only  points  at 
issue.  What  is  the  meaning  of  the  word  aion  f  He 
says  it  signifies  endless.  Why  ?  Because  the  word  is 
formed  from  aei,  always,  and  on,  which  signifies  being. 
The  word  aei  occurs  in  the  following  instances : 
Mark  xv,  8,  “  As  he  had  ever  done  unto  them.” 
That  is,  as  he  had  endlessly  done  unto  them  ?  Not 
quite.  Acts  vi,  51  :  “Ye  do  always  resist  the  Holy 
Ghost.”  Had  they  been  endlessly  resisting  the  Holy 
Ghost?  I  think  not.  2  Corinthians  vi,  10:  “As 
sorrowful,  yet  always  rejoicing.”  Had  they  been  end¬ 
lessly  rejoicing?  2  Corinthians  iv,  11  :  “We  which 
live  are  always  delivered  unto  death.”  Were  they 
endlessly  delivered  unto  death,  or  delivered  to  endless 
death?  Hebrews  iii,  10:  “They  do  always  err  in 
their  heart.”  Did  they  do  so  endlessly  ? 

Not  in  one  instance  in  which  the  word  occurs  in 
the  Scriptures  has  it  the  signification  of  endless  dura¬ 
tion.  In  every  instance  it  means  ever,  not  always. 
Having  noticed  that  now  in  regard  to  the  meaning 
of  aei ,  we  turn  to  examine  the  definition  of  the  term 
by  a  lexicographer,  and,  in  connection  with  that,  the 
Scriptural  usage  which  he  says,  corresponds  with  the 
scientific  definition  of  Aion ,  Aionos ,  Aionios ,  Aionon, 
and  Aionion. 

Donegan :  Aion ,  time,  a  space  of  time;  lifetime; 
the  ordinary  period  of  man’s  life ;  the  age  of  man, 
man’s  estate  ;  a  long  period  of  time,  eternity. 

Schrevelius,  English  Edition :  Aion ,  an  age,  a  period 
of  time,  indefinite  duration,  time  whether  longer  or 
shorter  ;  past,  present  or  future. 

Schleusner,  English  Edition:  Aion ,  any  space  of 
time,  whether  longer  or  shorter ;  past,  present  or 
future,  to  be  determined  by  the  persons  or  things 
spoken  of,  and  the  scope  of  the  subjects  ;  the  life  or 
age  of  man  ;  any  space  in  which  we  measure  human 
life  from  birth  to  death. 

29 


338 


THE  DESTINY  OF  MAN. 


Packhurst :  Aion  denotes  duration  of  time,  but  with 
great  variety. 

Bishop  Pearce:  An  age,  in  the  proper  meaning  of 
Aion. 

Alexander  Campbell :  The  radical  idea  of  Aion ,  is 
indefinite  duration. 

Dr.  Macknight  says :  These  words,  Aion  and 
Aionion ,  being  ambiguous,  are  always  to  be  under¬ 
stood  according  to  the  nature  and  circumstance  of  the 
things  to  which  they  are  applied.  I  must  be  so  candid 
as  to  acknowledge  that  the  use  of  these  terms,  forever, 
eternal,  and  everlasting,  in  other  passages  of  Script¬ 
ure,  shows  that  they  who  understand  these  words  in 
a  limited  sense,  when  applied  to  punishment,  put  no 
forced  interpretation  upon  them. 

Dr.  Watts,  says  :  A  ion  does  not  mean  endless  when 
applied  to  punishment. 

Bible  use  of  these  words:  John  ix,  32,  Since  the 
world  began,  ek  ton  Aionon.  Romans  xvi,  25,  Which 
was  kept  secret  since  the  world  began,  Aionios. 
Matthew  xxiv,  3,  13,  39  and  40,  Sunteleia  ton  Aionos, 
end  of  eternity.  Plural  use  of  the  word.  1  Corin¬ 
thians  ii,  7,  The  hidden  wisdom  which  God  ordained 
before  the  world  began,  pro  ton  Aionion.  Ephesians 
iii,  9,  The  mystery  which  from  the  beginning  of  the 
world  hath  been  hid  in  God,  Apotin  Aionion.  1  Cor¬ 
inthians  x,  11,  Now,  all  these  things  happened  unto 
them  for  ensamples,  and  they  are  written  for  our 
admonition  upon  whom  the  ends  of  the  world  are 
come,  ton  Aionion.  Hebrews  ix,  26,  But  now,  once 
in  the  end  of  the  world,  Sunteleia  tou  Aionion ,  hath 
he  appeared  to  put  away  sin,  by  the  sacrifice  of  him¬ 
self,  ends  of  the  ages. 

Did  Christ  come  once  in  the  ends  of  the  eternities? 
Eighteen  hundred  years  ago  that  time  was. 

Well  if  these  terms  do  not  denote  eternity,  what  do 
they  mean  ?  Indefinite  duration,  says  Mr.  Campbell ; 


mr.  carlton’s  eighth  speech.  339 

terms  that  are  ambiguous,  says  Mr.  Schleusner  and 
Dr.  Macknight.  Dr.  Watts,  who  believed  in  endless 
punishment  himself,  says  the  word  does  not  mean 
endless  when  applied  to  punishment ;  and  Dr.  Mac¬ 
knight  says  those  who  understand  them  so,  do  not 
put  any  forced  interpretation  upon  them.  Where  is 
your  evidence  of  endless  punishment  based  on  the 
word  aionios  ?  In  plain  terms,  you  have  not  got  any. 
Words  that  are  indefinite,  and  words  that  are  ambigu¬ 
ous  to  be  relied  on  to  denote  the  strict  eternity  of 
future  punishment !  Yes,  yes!  All  over  the  breadth 
of  the  land  your  speaker  is  called  a  heretic  and  denied 
the  Christian  name,  because  he  will  not  swallow  down 
that  heathen  doctrine.  I  am  not  ashamed  of  my 
doctrine,  and  stand  before  the  people,  as  Paul  did,  to 
declare,  after  the  manner  which  they  call  heresy,  so 
worship  I  the  God  of  my  fathers. 

What  was  it  in  regard  to  this  end  to  be,  this  plural 
here  ?  These  things  happened  unto  them  for  ensam- 
ples  upon  whom  the  ends  of  the  ages  are  come.  The 
ends  of  what  ages  ?  The  latter  end  of  the  Jewish 
dispensation,  and  the  first  part  of  the*Christian  dis¬ 
pensation.  Jesus  hath  appeared  once  in  the  end  of 
the  ages  ?  The  closing  end  of  the  Jewish  age,  and 
the  first  end  of  the  Christian  as;e.  If  we  do  under- 
stand  that — we  must  try  before  we  understand  that- — 
we  have  got  to  shake  out  the  last  relic  of  Paganism 
we  have  in  the  Christian  Church.  It  is  going  fast, 
and  I  thank  God  for  it  ;  I  thank  God,  and  take  cour¬ 
age,  that  this  Paganism  is  being  shaken  out.  God 
promised  anciently  that  he  would  shake  the  heavens, 
and  the  earth  shall  remove  out  of  her  place.  The 
truth  of  God  will  remain.  These  dogmas  that  were 
borrowed  by  the  Jews  from  Pagans,  have  got  to  be 
shaken  out.  They  are  going.  Where  is  the  doctrine 
of  infant  damnation,  of  total  depravity,  and  a  thou¬ 
sand  others  that  crept  into  the  Church,  and  have 


34o 


THE  DESTINY  OF  MAN. 


eclipsed  the  beauty  and  glory  of  the  truth  ?  They 
are  dying  out.  So  with  this  doctrine  of  endless  pun¬ 
ishment.  It  has  got  to  go  with  the  rest,  and  I  am  the 
last  one  that  will  mourn. 

But,  then,  Aristotle  understood  the  Greek,  and 
Aristotle  says  aion  means  a  period  beyond  which 
there  is  neither  space  nor  time  ;  beyond  which  there 
is  nothing.  Aristotle  used  the  word  in  that  signi¬ 
fication  ;  then  why  did  he  attach  the  word  aidios  to  it 
in  his  writings  ?  That  is  only  adding  one  word  to 
another  to  multiply  the  same  thing  ;  for  aidios  is  de¬ 
rived  from  aei ,  and  has  the  force  of  it  only.  It  is  only 
repeating,  like  forever  and  ever.  We  find  a  passage 
in  the  De  Mundo  of  Aristotle,  “Ex  aionos  atermonos 
eis  eteron  aionad  What  does  he  use  atermonos  for  ? 
Why  does  he  try  to  add  something  to  this  term,  if  he 
thought  it  denoted  endless  duration  itself?  When  he 
expresses  the  idea  of  from  one  interminable  aion  to 
another  interminable  aion,  he  gets  a  word  to  add  force 
to  the  word  aion ,  and  add  a  meaning  which  it  did  not 
have  itself.  Aristotle  employs  the  word,  just  like  the 
other  Greeks,  jn  an  ambiguous  sense,  and  leaves  all 
its  significations  to  be  understood  by  the  thing  to 
which  it  is  applied.  A  strained  effort  to  make  it 
appear  that  the  Greeks  themselves  used  it  to  denote 
endless  duration,  it  will  not  answer.  Not  only  that, 
but  the  Greeks,  when  they  came  into  the  Church,  and 
the  early  fathers  in  the  Church,  all  speak  of  eternal 
punishment  and  eternal  destruction.  Such  as  Ire- 
naeus,  Ignatius,  and  Origen  use  the  words  everlasting 
punishment  and  everlasting  destruction,  but  not  one 
of  them  believed  in  endless  misery.  It  is  very  evi¬ 
dent  that  Irenaeus  believed  in  the  annihilation  of  the 
wicked,  and  Origen  believed  in  universal  salvation, 
and  they  both  speak  of  eternal  punishment  and  eter¬ 
nal  destruction,  but  neither  of  them  believed  in  end¬ 
less  punishment. 


mr.  carlton’s  eighth  speech.  341 

It  may  be  sufficient  for  us  to  remark  here,  in  con¬ 
clusion,  that  these  words  can  not  be  relied  upon,  as 
we  have  already  seen,  to  prove  the  eternity  of  any 
thing.  I  am  asked  sometimes  :  “  Mr.  Carlton,  if  you 
can  not  admit  that  aion  and  aioiiios  denote  endless 
when  applied  to  punishment,  how  would  you  express 
the  idea  of  endless  duration  at  all  ?  It  is  applied  to 
God.”  So  it  is  ;  but  do  we  get  the  idea  that  God  is 
interminable  in  his  existence  because  that  word  is  ap¬ 
plied  to  him  ?  If  we  had  no  stronger  term  than  that, 
we  would  not  believe  that  God  would  exist  always. 
We  have  other  terms,  for  example,  athanasia ,  death¬ 
lessness.  There  is  where  we  get  the  idea  that  God 
always  lives  and  always  exists.  And  having  that  fact 
established,  we  may  use  a  word  that  is  ambiguous, 
and  apply  it  to  him  to  express  that  very  idea,  but  that 
adjective  does  not  convey  that  force  in  and  of  itself. 

I  am  sometime  asked  if  I  believe  in  endless  life 
in  the  future.  Yes ;  but  not  because  that  word 
is  applied  to  it.  Akatalutos  is  applied  to  life — 
an  indestructible  life.  The  word  incorruptible,  or 
incorruption,  aphtharton,  is  applied  to  life  and  happi¬ 
ness,  but  never  to  punishment.  We  have  terms 
enough  to  denote  the  endless  existence  of  God,  and 
of  life  and  happiness,  without  using  these  indefinite, 
ambiguous  words  ;  but  these  indefinite,  ambiguous 
words  are  the  only  ones  applied  to  punishment. 
There  is  no  word  that  denotes  strict  endless  duration, 
that  is  ever  applied  to  the  punishment  of  any  body  in 
the  Holy  Scriptures.  I  am  aware  that  this  presents 
a  different  aspect  of  the  case  from  what  many  of  you 
anticipated  when  you  came  here.  But  I  am  a  be¬ 
liever  in  discussions.  He,  however,  tells  you  I  have 
had  a  great  many  debates.  I  am  willing  to  spend 
and  be  spent,  and  I  feel  my  physical  strength  is 
sometimes  nearly  gone.  Let  it  go.  By  and  by  mor¬ 
tality  shall  be  swallowed  up  of  life,  and  the  greatest 


342 


THE  DESTINY  OF  MAN. 


blessing  I  think  I  can  do  to  mankind  on  the  earth,  is 
to  unfold  the  unsearchable  riches  of  Christ,  and  the 
deathless  love  of  our  heavenly  Father  ;  to  teach  the 
world  that  we  have  one  Father ;  that  there  is  one  God 
and  Father  of  all,  who  is  over  all,  and  in  all,  and  with 
all  a  perfect  parent’s  affection  he  has  brought  us  into 
existence,  every-where  caring  for  us  ;  that  he  is  a  God 
to  all.  His  tender  mercies  are  over  all  his  works  ; 
that  he  is  without  variableness  or  shadow  of  turning  ; 
that  not  only  through  the  lapse  of  ages  to  come  to  us 
here,  but  in  that  endless  future  that  awaits  us,  the 
same  loving,  tender  Father  will  reign  over  us,  and 
his  tender  mercies  will  be  over  all  his  works.  \Time 
expired. 


Friday  Evening ,  7  o'  clock. 

Opened  with  prayer. 

[mr.  moore’s  ninth  speech.] 

Gentlemen  Moderators ,  Ladies  and  Gentlemen : 

Bro.  Carlton  says  that  Jesus  did  not  indorse  the 
doctrine  of  the  Pharisees,  and  to  establish  this  he 
reads  Matthew  xvi,  6-12,  just  as  though  I  had  said  he 
did  indorse  the  doctrine  of  the  Pharisees  in  that  gen¬ 
eral  sense.  I  never  hinted  that.  I  have  said  that  he 
indorsed  the  sentiment  of  the  Pharisees  touching  the 
resurrection  of  the  dead,  of  the  existence  of  angel  and 
spirit,  and  a  future  state  of  rewards  and  punishments. 
I  told  you  this  was  the  case,  and  called  your  atten¬ 
tion  to  Luke  xvi,  Matthew  xiii,  and  a  variety  of  othei* 
instances.  The  general  doctrines  of  the  Pharisees 
and  Sadducees  the  Savior  condemned  in  this  six¬ 
teenth  of  Luke,  and  he  did  not,  and  could  not,  in¬ 
dorse  them  ;  but  among  the  things  he  condemns  are 


MR.  MOORE’S  NINTH  SPEECH.  343 

included  what  he  had  before  commended,  else  he 
would  be  involved  in  a  contradiction.  ♦ 

Hebrews  ix,  26-28.  He  refers  to  this,  but  tries  to 
avoid  the  fact  that  there  was  to  be  a  literal  death  of 
the  men.  Did  you  ever  hear  of  a  literal  fact  occur¬ 
ring  on  one  side,  and  a  figurative  something  as  an¬ 
tithesis  ?  “  It  is  appointed  unto  men  once  to  die, 

and  after  this  the  judgment  so  Christ  suffered 
once.  “  He  suffered,”  is  a  literal  fact.  I  inquire 
whether  you  can  conceive  such  an  anomaly  as  that 
the  death  of  the  men  is  figurative,  and  not  literal  ? 
If  you  will  furnish  a  well-marked  case  of  this  kind  in 
any  language,  I  would  like  to  read  it.  It  is  simply  a 
monstrosity  and  an  absurdity,  and  only  shows  the 
subterfuges  that  drowning  men  will  lay  hold  of. 
This  is  all  I  shall  have  to  say  of  his  last  speech,  ex¬ 
cept  what  will  come  up  immediately  in  the  prosecu¬ 
tion  of  the  argument  that  I  desire  to  conclude  in  this 
speech. 

I  had  read,  as  you  will  remember,  the  definition  of 
the  word  aion  and  aionios,  as  given  by  Aristotle,  as 
noted  by  the  author  of  the  Encyclopedia  of  Religiotis 
Knowledge ,  in  the  article  “Aionp  page  45.  I  had 
read  this,  and  made  some  observations,  a  part  of 
which,  for  the  sake  of  connection,  I  will  soon  repeat. 
First,  The  primary  or  literal  meaning  of  a  word  is  the 
widest  and  most  extensive  signification  the  word,  or 
any  word,  can  have.  Second,  The  figurative  sense 
can  not  transcend  the  literal,  and  must  always  be 
kept  within  the  limits  of  the  literal.  Third,  Aion 
and  its  derivatives  express  duration.  This  word, 
and  its  kindred  word,  aidios ,  which  is  a  word  of  the 
same  origin,  and  belonging  to  the  same  family,  with 
the  word  akatalutos,  are  the  only  ones  whose  primary 
and  proper  meaning  is  duration.  Indeed,  I  may  say 
the  latter  has  reference  to  duration,  and  to  duration 
only.  Some  other  words  include  the  idea  of  dura- 


344 


THE  DESTINY  OF  MAN. 


tion,  but  they  do  so  only  by  implication,  and  not  ety¬ 
mologically.  I  will  name  these  presently.  I  will 
name  the  first  now.  Akatalutos  is  composed  of  a , 
which  means  not,  and  katalutos ,  dissoluble,  meaning 
indissoluble  ;  and  only  by  implication  does  it  relate 
to  duration  at  all.  We  infer  from  it  that  if  a  thing 
be  indissoluble  it  is  endless.  You  observe  that  it  is 
an  inference  ;  it  is  not  etymologically  in  the  word, 
but  is  implied  from  its  real  meaning.  I  read  from 
the  only  place  that  it  occurs  in  the  New  Testament 
Scriptures,  Hebrews  vii,  1 6 :  “  Who  is  made  not  after 
the  law  of  a  carnal  commandment,  but  after  the 
power  of  an  endless  life.”  Here  you  have  akata¬ 
lutos  translated  endless.  In  the  word  indissoluble 
you  have  the  same  idea  ;  it  is  indissoluble,  and  there¬ 
fore  immortal.  Another  reason  which  justifies  this 
definition  is  in  Hebrews  vii,  17.  It  is  said:  “Thou 
art  a  priest  forever  ( aionios ),  after  the  order  of  Mel- 
chisedec.”  In  the  preceding  verse  the  word  akata¬ 
lutos  is  applied  to  this  priest,  and  hence  akatalutos 
and  aionos  include  the  same  ideas,  both  meaning  end¬ 
less.  We  have  thus  good  authority  for  saying  aionios 
means  endless. 

In  connection  with  this  I  read  the  word  aphtharsia. 
It  occurs  eight  times  in  the  New  Testament,  and 
means  incorrupt,  hence  endless.  Its  duration  de¬ 
pends  upon  the  peculiar  qualities  it  possesses,  and 
hence  by  implication,  and  not  by  etymology,  it  in¬ 
cludes  the  idea  of  duration.  Third,  Aphtharton  oc¬ 
curs  seven  times.  It  means,  literally,  incorruptible  ; 
hence,  only  includes  the  idea  of  duration  by  implica¬ 
tion.  Fourth,  Aperantois  once  only,  in  1  Timothy  i,4 
4,  translated  endless-— endless  genealogies.  Filth, 
Amaranton ,  which  occurs  in  1  Peter  i,  4.  It  means 
unfading,  in  the  first  place,  and  is  translated,  “  that 
fadeth  not  away,”  and  is  applied  to  the  inheritance 
reserved  in  heaven,  a  passage  that  we  have  examined 


MR.  MOORE'S  NINTH  SPEECH. 


345 


before.  Duration  without  end  is  granted  in  all  these 
words,  but  they  do  not  include  the  idea  etymolog¬ 
ically.  Aion  and  aionios ,  and  the  kindred  word  aidios, 
are  the  only  words  that  signify,  etymologically,  dura¬ 
tion,  either  definite  or  indefinite,  limited  or  unlimited. 
The  words  signifying  immortal  and  incorruptible  are 
no  more  expressive  of  duration  than  those  other 
words  that  mean,  literally,  eternity  and  eternal.  If 
the  former  imply  it,  the  others  express  it.  True, 
aion ,  the  noun,  and  aionios ,  the  adjective,  are  some¬ 
times  used  to  express  a  portion  of  duration,  a  limited 
period,  but  this  fact  by  no  means  affects  the  literal 
and  primary  meaning  of  the  words.  On  the  con¬ 
trary,  the  fact  that  they  are  used  in  law  and  poetry  in 
a  limited  sense,  proves  that  the  literal  meaning  is 
very  strong.  Poetry  is  the  language  of  passion  ; 
such,  for  instance,  in  the  passions  hope,  fear,  desire, 
joy,  as  well  as  all  the  other  passions  woven  by  the 
poet,  are  presented  in  the  strongest  words,  and  hence 
the  hyperbole  abounds  in  poetic  descriptions  ;  that  is, 
words  having  a  much  stronger  meaning  than  would 
be  literally  true,  are  used  by  the  poet,  and  used  in 
such  a  way  that  there  is  no  limitation  made  in  mean¬ 
ing.  So  in  a  particular  place  it  heightens  every  cir¬ 
cumstance  connected  with  the  object,  and  gives  the 
highest  idea  of  it.  For  example,  David  said  :  “  I  am  . 
a  worm,  and  no  man.”  The  word  is  used  figura¬ 
tively,  and  applied  to  the  man  for  the  sake  of  reach¬ 
ing  the  lowest  possible  point.  David  did  not  intend 
to  use  that  literally.  No  one  is  deceived  by  it. 
Again,  Jeremiah  said  that  “All  nations  before  God 
are  nothing ;  yea,  less  than  nothing,  and  vanity.” 
This,  we  know,  is  used  only  in  the  bold  language 
of  poetry.  I  might  give  more  examples  in  illustra¬ 
tion,  but  these  may  suffice. 

In  connection  with  one  or  two  passages  that  are 
frequently  brought  forward  in  support  of  the  idea 


346 


THE  DESTINY  OF  MAN. 


that  the  words  are  used  only  in  the  limited  sense.  I 
have  now  admitted  all  my  brother  claimed  in  the 
passages  referred  to,  that  they  were  used  in  the  lim¬ 
ited  sense.  But  it  does  not  follow  that  they  were 
used  in  the  literal  sense.  They  were  used  in  the 
figurative  sense,  in  the  language  of  law,  poetry, 
type  ;  and  when  used  by  the  writer  for  the  sake  of 
heightening  the  circumstances,  exalting  the  literal 
idea,  he  uses  the  strongest  words.  One  of  the 
prophets  speaks  of  the  everlasting  hills,  everlasting 
mountains,  etc.  In  Habakkuk  iii,  3—6 :  “  God  came 
from  Teman,  and  the  Holy  One  from  mount  Paran. 
Selah.  His  glory  covered  the  heavens,  and  the  earth 
was  full  of  his  praise.  And  his  brightness  was  as 
the  light ;  he  had  horns  coming  out  of  his  hand : 
and  there  was  the  hiding  of  his  power.  Before  him 
went  the  pestilence,  and  burning  coals  went  forth  at 
his  feet.  He  stood,  and  measured  the  earth  :  he  be¬ 
held,  and  drove  asunder  the  nations  :  and  the  ever¬ 
lasting  mountains  were  scattered,  the  perpetual  hills 
did  bow:  his  ways  are  everlasting.”  Canaan  was 
given  to  Israel  for  an  everlasting  possession.  So 
you,  in  your  deeds  of  conveyance,  warrant  and  de¬ 
fend  the  real  estate  “  forever  ”  against  all  other  claims. 
It  is  so  used  because  it  expresses  the  greatest  extent 
of  duration  that  you  can  give  your  right  to  another. 
So  Canaan  was  given  to  Abraham  for  an  “  everlast¬ 
ing  possession.”  God  warranted  and  defended  it  to 
Israel,  and  their  descendants,  on  the  conditions  on 
which  it  was  bestowed  ;  and  he  used  the  word  ever¬ 
lasting  to  give  strength  to  the  document  that  gives 
them  the  right  to  the  earthly  Palestine.  Who  would, 
however,  insist  that  because  the  word  here,  in  the 
language  of  poetry,  or  the  hyperbola  of  law,  com¬ 
municates  the  idea  of  limited  duration,  it  must  there¬ 
fore  be  limited  in  its  literal  signification  ?  Jonah  ii, 
6 :  “  I  went  down  to  the  bottoms  of  the  mountains : 


MR.  MOORE’S  NINTH  SPEECH.  34/ 

the  earth  with  her  bars  was  about  me  forever.”  This, 
Bro.  Carlton  has  referred  to  two  or  three  times,  to 
show  that  everlasting  means  but  a  short  time.  What 
is  the  meaning  here?  Jonah  thought  himself  con¬ 
fined  in  hell  or  hades.  In  this  belief  he  said,  in  the 
strong  language  of  the  poet :  “  I  am  cast  out  of  thy 
sight :  I  went  down  to  the  bottoms  of  the  mount¬ 
ains  ;  the  earth  with  her  bars  was  about  me  forever.” 
Suppose  a  person  should  be  cast  from  a  ship  into  the 
sea,  with  no  prospect  of  deliverance,  could  be  brought 
to  express  his  feelings,  would  it  not  be  natural  for  him 
to  give  utterance  to  his  feelings  in  strong  language, 
in  a  manner  like  this  :  “  I  am  undone !  I  am  cut  off 
from  the  earth  forever  !  I  sink  down  !  I  sink  down  for¬ 
ever  and  forever  !  ”  Suppose,  now,  that  in  three  days 
some  strange  vessel  should  pick  the  man  up,  and 
save  him,  would  it  show  the  wisdom  of  any  one  to 
insist  that  the  English  word  forever,  used  as  in  this 
case,  meant  literally  but  three  days/because  the  man 
was  saved  within  that  time  ?  that  this  was  its  lit¬ 
eral  import,  when  it  was  only  the  language  of  a  drown¬ 
ing  man,  when  his  passions  were  aroused  to  the 
highest  degree  ?  What  would  you  call  such  a  critic  ? 
We  do  not  determine  the  literal  and  primary  mean¬ 
ing  of  a  word  by  an  appeal  to  the  language  of  pas¬ 
sion,  type,  or  law.  The  fact  that  elohim ,  the  Hebrew 
corresponding  to  the  Greek  aionios  and  the  English 
everlasting,  was  sometimes  used  in  a  limited  sense, 
by  no  means  establishes  the  fact  that  this  limited 
sense  is  the  natural  and  literal  signification  of  the 
word.  The  mere  tyro  would  know  better,  and  would 
see,  in  these  expressions,  a  figurative  use  of  the 
word.  Its  being  so  used,  shows  that  it  is  a  word  of 
great  strength  ;  its  literal  meaning  spreading  out  far 
beyond  the  hyperbola.  See  its  literal  use  in  Genesis 
xxi,  33:  “And  Abraham  planted  a  grove  in  Beer- 
sheba,  and  called  there  on  the  name  of  the  Lord,  the 


348 


THE  DESTINY  OF  MAN. 


everlasting  God.”  Deuteronomy  xxiii,  27:  “The 
eternal  God  is  thy  refuge,  and  underneath  are  the 
everlasting  arms.”  Psalms  xxiv,  7 :  “Be  ye  lifted  up, 
ye  everlasting  doors.”  Proverbs  x,  25  :  “The  right¬ 
eous  is  an  everlasting  foundation.”  Daniel  iv,  3  : 
“  His  kingdom  is  an  everlasting  kingdom.”’  In  all  of 
these  you  will  perceive  that  it  is  impossible  for  the 
word  to  mean  less  than  everlasting,  or  endless  dura¬ 
tion.  The  “  everlasting  doors  ”  means  the  endless 
doors  ;  the  everlasting  arms,  the  powerful  arms  of 
God  ;  the  everlasting  God  needs  not  a  definition. 

I  noticed  before  that  it  is  sometimes  duplicated,  and 
it  was  asked  whether  there  were  a  plurality  of  eterni¬ 
ties.  If  aion  means  one  eternity,  the  plural  means 
more  than  one.  In  the  ordinary  use  of  words  for  the 
purpose  of  intensifying  the  idea,  we  sometimes  double 
words.  For  instance,  “forever  and  ever.”  Ever  is 
duplicated.  The  word  ever  embraces'  all  the  period 
of  eternity  itself,  while  forever  and  ever  intensifies 
the  first,  and  is  equivalent  to  “  forever,  even  forever.” 
The  duplicate  form  of  the  word  is  used  to  intensify. 
This  form  is  never  found  in  the  Scriptures  in  a  limited 
sense.  Let  me  repeat  this,  my  brother  :  This  form  is 
never  found  in  the  Scriptures  in  a  limited  sense.  Isaiah 
xxxv,  10:  “The  ransomed  of  the  Lord  shall  return, 
and  come  to  Zion  with  songs  and  everlasting  joy  upon 
their  heads,”  “  eis  tons  aionios  Toon  aeonon ,”  literally, 
unto  the  ages  of  the  ages.  The  endless  ages  is  used 
in  Gal.  i,  5  :  “To  whom  be  glory  forever  and  ever.” 
1  Peter  iv,  1 1  :  “  To  whom  be  praise  and  dominion  for¬ 
ever  and  ever.”  Also,  1  Peter  v,  11;  “To  whom  be 
glory  and  dominion  forever  and  ever.”  Romans  : 
“  Swear  by  him  that  liveth  forever  and  ever.”  Philip. : 
“Now  unto  God  our  Father  be  glory  forever  and 
ever.”  1  Tim.  i,  17:  “Now  unto  the  King  eternal, 
immortal,  invisible,  the  only  wise  God,  be  honor  and 
glory  forever  and  ever.”  Rev.  iv,  9 :  “To  him  that 


MR.  MOORE’S  NINTH  SPEECH. 


349 


sat  on  the  throne,  who  liveth  forever  and  ever.” 
2  Tim.  iv,  1 8  :  “And  the  Lord  shall  deliver  me  from 
every  evil  work,  and  will  preserve  me  unto  his  heavenly 
kingdom,  to  whom  be  glory  forever  and  ever.”  Heb, 
xii,  21  :  “  To  whom  be  .glory  forever  and  ever.”  Rev, 
i,  6,  and  18  :  “  To  him  be  glory  and  dominion  forever 
and  ever.”  “I  am  alive  for  evermore.”  Rev.  v,  13, 
and  14:  “Blessing,  and  honor,  and  glory,  be  unto  him 
that  sitteth  on  the  throne  and  unto  the  Lamb  forever 
and  ever.”  Rev.  xxii,  5  :  “  And  they  shall  reign  for¬ 
ever  and  ever,”  referring  to  the  reign  of  the  saints  as 
the  final  condition.  This  phrase  occurs  fourteen  times 
in  the  New  Testament,  twelve  times  it  means  end¬ 
less  duration,  as  must  be  admitted.  Now,  by  what 
rule  can  the  other  two  places  be  admitted  to  mean  less 
than  endless  duration  ?  Suppose  in  a  correspondence 
you  find  a  word  twelve  times  meaning  the  same  thing, 
how  would  you  conclude  that  in  the  remaining  two 
instances  where  it  occurred,  it  means  something  en¬ 
tirely  different,  and  that,  too,  .without  any  intimation 
by  the  author  that  he  had  changed  the  signification 
of  the  word  ?  Would  you  not  hold  him  responsible 
for  the  uniform  meaning?  You  certainly  would,  un¬ 
less  he  should  communicate  a  change  of  meaning.  In 
neither  of  these  passages  is  there  a  new  definition,  and 
nothing  in  the  association  to  suggest  the  meaning,  and 
hence  we  are  left  with  the  uniform  meaning  of  endless. 
This  must  be  conceded  unless  it  is  claimed  that  adjec¬ 
tives  have  no  fixed  meaning.  Does  the  noun  give 
meaning  to  the  adjective  ?  Has  it  no  meaning  till 
associated  with  the  noun  ?  He  should  know  that  all 
words  whether  adjectives,  nouns,  verbs,  adverbs,  or  any 
other  parts  of  speech,  must  have  their  own  separable 
and  abstract  meaning  ;  hence,  when  we  use  a  given 
word  it  is  because  it  contains  the  idea  that  we  wish  to 
communicate  ;  and  this  being  true,  the  adjective,  when 
applied  to  the  noun,  contains  in  itself  a  meaning  that 


350 


THE  DESTINY  OF  MAN. 


expresses  the  quality  we  desire  to  express.  To  illus¬ 
trate.  I  say  here  lies  an  apple.  You  have  the  idea 
of  the  thing,  the  name  of  which  is  apple.  That  name 
you  call  a  noun.  There  is  no  quality  expressed  ;  but 
evidently  it  has  a  quality.  If  you  can  get  it  without 
the  adjective  I  hope  you  will  do  it.  Because  if  adjec¬ 
tives  have  no  meaning  except  what  they  borrow  from 
the  noun,  then  you  have  the  meaning  in  the  noun 
itself  without  the  adjective.  But  this  you  see  is  not 
the  case.  How  shall  I  express  the  quality  ?  I  must 
do  it  by  some  other  word,  for  in  the  thing,  apple,  there 
are  many  qualities.  I  might  say,  large,  small,  sweet, 
sour.  Take  the  word  sweet  as  an  illustration.  Does 
that  word  not  have  an  abstract  meaning  of  its  own, 
whether  applied  to  a  noun  or  not  ?  And  just  as 
much  when  not  applied  as  when  it  is  ?  Hence,  when 
you  find  a  quality  in  a  noun,  you  select  that  adjective 
which  in  its  own  nature,  meaning  the  idea  of  the  qual¬ 
ity  in  the  noun,  is  contained,  and  apply  that  adjective 
for  the  purpose  of  expressing  the  quality  not  ex¬ 
pressed  by  the  noun.  I  am  sure  there  is  no  possibil¬ 
ity  of  avoiding  these  facts.  They  being  true,  allow 
me  now  to  insist  that  when  everlasting  is  applied  to 
God,  since  it  does  not  borrow  its  meaning  from  the 
noun,  God,  but  has  its  own  abstract  meaning,  and 
that  meaning  has  reference  to  duration  ;  and  since  in 
God  there  is  found  to  be  this  quality  of  endless  dura¬ 
tion  ;  that  word  is  placed  upon  that  noun  to  express 
that  quality,  because  it  is  the  adjective  which  does 
etymologically  express  it.  \Time  expired. 


mr.  carlton’s  ninth  speech.  351 


[mr.  carlton’s  ninth  speech.] 

Brother  Moderators,  and  Friendly  Hearers : 

Bro.  Moore  says  he  is  surprised  that  I  came 
forward  here  and  stated  that  Jesus  condemned  the 
doctrine  of  the  Pharisees.  He  concedes  that  the 
Pharisees  taught  the  doctrine  of  endless  punishment, 
and  that  Jesus  in  the  sixteenth  chapter  of  Matthew 
warned  his  disciples  to  beware  of  their  doctrine  ;  and 
then  it  is  necessary  for  him  to  make  it  appear  that 
Jesus  indorsed  the  doctrine  of  the  Pharisees  on  the 
subject  of  the  resurrection.  Let  him  produce  the 
proof.  I  deny  it.  When  Jesus  taught  his  doctrine 
of  the  resurrection,  the  Pharisees  were  astonished  at 
his  doctrine. 

Hebrews  ix,  27.  Did  you  ever  hear  of  a  literal 
death  being  brought  in  contrast  with  a  figurative  one 
on  the  other  side  ?  I  scarcely  ever  heard  it  used  any 
other  way ;  did  you  ?  Well,  now,  the  apostle,  in  pre¬ 
senting  the  case  in  Hebrews  ix  and  x,  presents  the 
offerings  under  the  law,  and  compares  them  with  the 
offering  by  Jesus  Christ.  Well,  we  all  know  that. 
One  offering  was  the  offering  of  the  blood  of  the 
beast,  and  the  other,  of  the  blood  of  Jesus  Christ. 
All  know  that  one  offering  was  made  by  the  high 
priest,  and  the  other  by  Jesus  Christ  ;  and  that  the 
apostle  says  that  they  entered  in  with  the  blood 
of  others,  but  Jesus  Christ  entered  in  with  his  own 
blood.  Now  what  was  it  that  literally  died  ?  The 
animal  slain.  Who  represented  the  death,  and  the 
life  after  death  ?  The  priests.  Who  made  the  atone¬ 
ment  ?  “  But  as  it  is  appointed  unto  men  once  to  die, 

but  after  this  the  judgment,  so  Christ  died.”  So,  that 
is,  they  were  alike.  Can  not  every  one  see  that  they 
were  both  sacrificial  ?  Call  them  what  you  please. 


352 


THE  DESTINY  OF  MAN. 


The  death  that  preceded  was  sacrificial  or  the  death 
of  Jesus  was  not  so.  As  the  one,  so  the  other. 

He  will  answer  all  my  arguments  in  the  course  of 
his  speech,  and  then  proceeds  with  a  list  of  these 
words  to  make  us  understand  that  God  possesses  an 
endless  existence,  and  that  life  is  absolutely  inde¬ 
structible,  and  imperishable,  and  deathless  ;  and  then 
proceeds  with  these  terms  aion ,  aionios,  and  claims 
they  are  endless  because  they  are  applied  to  those 
things  that  we  know  are  endless.  Well,  then,  these 
words  are  limited,  because  they  are  applied  to  things 
that  we  know  are  limited.  I  propose  to  spend  a  little 
time  upon  the  use  of  these  terms.  I  have  given  you 
the  best  authorities  in  the  world  in  regard  to  the  use 
of  these  terms,  together  with  an  examination  of  the 
Scripture  use  of  the  terms.  With  that  I  am  satisfied 
to  rest  the  case  with  you  and  the  world. 

Now  we  come  to  Jonah.  He  says  he  went  down 
to  the  depths  of  the  earth.  “  It  is  not  to  be  wondered 
at  that  Jonah  said,  I  am  dead,”  when  he  was  thrown 
into  the  sea  ;  but  he  did  not  say  so  then,  unfortu¬ 
nately  for  my  brother.  This  is  the  report  he  made 
after  he  came  out,  Jonah  ii,  5  :  “The  waters  com¬ 
passed  me  about,  even  to  the  soul :  the  depth  closed 
me  round  about,  the  weeds  were  wrapped  about  my 
head.  I  went  down  to  the  bottoms  of  the  mount¬ 
ains  ;  the  earth  with  her  bars  was  about  me  forever.” 
So  he  reported  after  he  came  out.  That  puts  a  dif¬ 
ferent  face  on  the  whole  matter.  That  spoils  the 
whole  story.  So  much  for  that  about  Jonah  being 
scared,  and  thinking  it  was  endless  when  he  went  in 
there. 

After  the  labor  of  half  an  hour  we  come  to  this, 
that  the  quality  in  no  sense  inheres  in  the  noun,  but 
is  conveyed  by  the  adjective  that  is  used  to  express 
it  ;  and  here  we  find  eis  tons  aionos ,  ton  aionon  used 
fourteen  times  in  the  Scriptures.  Twelve  times,  we 


mr.  carlton’s  ninth  speech.  353 

are  told,  it  is  applied  to  things  that  are  endless  ;  why 
not  the  other  two  times,  when  the  same  language  is 
used  the  other  two  times  ?  That  is  a  point  we  are 
glad  the  brother  made,  and  thank  him  for  it.  Now, 
suppose  I  travel  about  the  world  some,  and  when  I 
come  back,  tell  the  people  about  the  great  ocean,  the 
Pacific,  the  great  continent  of  America  that  I  have 
crossed  on  an  iron  rail  from  the  Atlantic  to  the 
Pacific.  I  speak  of  this  great  continent ;  you  get  the 
idea  of  the  great  ocean  and  the  great  continent. 
And  I  get  to  telling  the  children  about  the  great 
orange  I  found  in  the  tropics  ;  a  great  orange.  Now 
why  does  not  the  word  great  have  the  same  extent 
when  applied  to  the  orange  as  to  the  continent ;  and 
who  would  not  understand  that  the  orange  is  not  so 
great  as  the  world  ?  Well,  then,  the  boys  have  seen 
these  little  ants,  and  I  get  to  telling  them  about  the 
great  ants  I  saw  somewhere.  Then  they  have  to  un¬ 
derstand  that  the  ant  is  as  large  as  the  Pacific  Ocean, 
because  the  whole  power  of  description  is  in  the  ad¬ 
jective  and  not  in  the  noun.  I  tell  you  this  is  nothing 
but  gammon. 

He  does  not  believe  God  is  endless  in  existence 
because  this  adjective  is  applied  to  him.  We  learn 
first  of  the  endless  and  imperishable,  or  deathless 
nature  of  God’s  existence,  and  then  we  may  apply 
any  word,  no  matter  how  limited,  to  express  the 
quality  which  exists  in  God.  I  design  to  spend  but 
little  time  on  this  suject,  in  consequence  of  the  fact 
that  we  have  disposed  of  it. 

The  other  point  on  which  the  issue  rests  has  not 
come  up,  and  the  brother  has  no  time  to  introduce 
any  new  matter.  So  the  time  for  construing  ge henna, 
on  his  part,  has  passed,  only  so  far  as  I  choose  to  in¬ 
troduce  it.  On  this  subject  the  rule  of  all  discussions 
forbids  the  introduction  of  new  matter  in  the  last  two 
speeches,  and  he  has  let  it  pass  without  an  argument 
30 


354 


THE  DESTINY  OF  MAN. 


on  gehenna.  If  he  will  not  take  hold  of  that,  I  want 
you  to  understand  that  I  will.  I  will  take  hold  of  it 
now,  because  I  can  not  notice  it  in  the  last,  only  in 
reply  to  what  he  may  say  in  his  next  in  reply  to 
mine. 

Now  the  question  comes  up,  What  does  gehenna 
mean — the  word  on  which  he  depends  to  prove  end¬ 
less  punishment — the  word  that  is  taken  to  denote 
the  place  where  the  wicked  are  to  be  endlessly  pun¬ 
ished  ?  It  is,  as  all  scholars  know,  from  two  Hebrew 
words,  gee,  valley,  and  hinnom ,  the  name  of  a  man. 
It  was  a  valley,  as  we  may  find  described  in  Joshua 
xv,  8 ;  2  Kings  xxiii,  io ;  2  Chronicles  xxviii,  3. 
We  might  refer  to  a  multitude  of  other  passages  to 
show  the  literal  signification  of  this  language,  gee  hin¬ 
nom,  or  Gee  Ben  Hinnom,  which  signifies  the  valley 
of  the  son  of  Hinnom.  In  the  first  place,  sacrifices 
were  offered  to  an  idol  god,  and  the  Jews  were  cor¬ 
rupted  by  heathen  practices,  and  offered  their  chil¬ 
dren  there  in  sacrifice.  To  drown  the  cries  of  the 
burning  infants,  and  of  the  mothers  while  those  chil¬ 
dren  were  burning  to  death  in  the  arms  of  this  great 
idol,  while  the  fire  was  kept  up  below,  they  kept  up  a 
perpetual  beating  of  drums,  and  the  place  was  called 
the  valley  of  Tophet,  and  the  prophet  said  :  “  It  shall 
be  called  the  valley  of  slaughter,  for  they  should  slay 
in  that  valley  till  there  should  be  no  more  place  to 
bury.”  See  appendix  to  the  Emphatic  Diaglott :  “  In 
this  place  were  cast  all  kinds  of  filth,  with  the  car¬ 
casses  of  beasts,  and  the  unburied  bodies  of  criminals 
who  had  been  executed.  Continual  fires  were  kept 
to  consume  these.  Sennacherib’s  army  of  one  hun¬ 
dred  and  eighty-five  thousand  men  were  slayi  here  in 
one  night.  Here  children  were  also  burnt  to  death 
in  sacrifice  to  Moloch.” 

This  was  the  literal  fact  in  regard  to  the  original 
meaning  of  Gee  Hinnom.  The  Greek  word  gehenna 


355 


mr.  carltox’s  ninth  speech. 

is  simply  Greekifying  the  words  Gee  Hinnont ,  for  it  is 
no  translation  of  any  thing  ;  it  is  only  the  Greek 
form  of  these  two  words,  and  stands  for  the  transla¬ 
tion  of  Gee  Hinnovi.  Now  it  is  claimed  that  gehenna 
became  used  in  a  different,  or  figurative,  sense,  in  ad¬ 
dition  to  this  literal  signification.  The  valley  was 
near  Jerusalem,  on  the  south-east  side.  Concerning 
this  place,  Schleusner,  the  learned  German  lexico¬ 
grapher,  says  :  “  Hence  it  came  that  any  severe  pun¬ 
ishment,  and  particularly  an  ignominious  and  dis¬ 
graceful  death,  was  called  by  the  name  of  gehenna .” 
Hence  the  question  comes — for  it  is  the  only  one  that 
is  relevant  in  seeking  the  signification  of  the  word, 
and  in  order  to  enable  us  to  understand  how  we  are 
justified  in  receiving  the  word  to-day  as  it  occurs  in 
the  New  Testament  Scriptures — Was  gehenna  used 
in  the  time  of  Christ's  personal  ministry  to  represent 
endless  punishment  ?  Was  it  used  as  the  name  of 
the  place  of  endless  punishment  ?  I  propose  to  ex¬ 
amine  some  points  in  regard  to  this  matter.  I  do  it 
for  this  reason— -that  it  is  claimed  that  Jesus  Christ 
used  the  word  gehenna ;  that  it  was  used  before,  and 
that  Jesus,  using  the  word  without  explanation,  they 
would  naturally  be  deceived  in  understanding  him  to 
use  it  in  the  sense  in  which  they  employed  it,  unless 
he  gave  them  a  reason  to  understand  that  he  used  it 
in  a  different  sense.  Now,  every  one  will  admit  that 
this  is  fair  and  candid.  Now,  can  it  be  proved  that 
any  person  used  it  in  that  age  of  the  world  to  mean 
endless  punishment  ?  We  propose  to  examine  some 
authors,  and  see  what  the  fathers  say.  The  Septua- 
gint,  the  Greek  translation  of  the  Old  Testament,  which 
was  made  between  two  hundred  and  fifty  and  one 
hundred  and  fifty  years  before  Christ,  uses  the  word 
only  in  its  literal  sense,  as  the  name  of  the  valley 
south  of  Jerusalem.  This  is  proof  that  up  to  one 
hundred  and  fifty  years  before  Christ,  it  had  not  lost 


356 


THE  DESTINY  OF  MAN. 


its  litera ,  etymological  meaning.  The  Apocrypha, 
the  spurious  books  written  by  the  Egyptian  Jews 
between  the  time  of  the  last  canonical  writings  and 
the  advent  of  the  world’s  Redeemer,  the  apocryphal 
books,  appeared  one  hundred  and  fifty  years  before 
Christ.  The  Wisdom  of  Solomon,  the  second  book 
of  Maccabees,  neither  of  them  contain  the  word 
gehenna.  They  never  used  this  word  to  designate  the 
place  of  torments,  or  describe  the  character  of  them. 

Philo  Judeus  lived  and  wrote  at  the  very  time  of 
the  Savior.  He  was  an  Egyptian  Jew  of  the  sect  of 
the  Pharisees,  a  believer  in  punishment  after  death. 
He  frequently  introduces  the  subject,  but  never  calls 
it  gehenna. 

Now  we  come  to  Josephus,  from  seventy  to  one 
hundred  years  after  Christ.  Josephus  wrote  immedi¬ 
ately  after  the  destruction  of  Jerusalem.  He  never 
uses  this  word  to  express  the  miseries  of  the  damned. 
We  will  remark  that  from  one  to  two  hundred  years 
from  the  time  of  Josephus  we  have  no  Jewish  writ¬ 
ings  whatever.  This  was  the  period  which  followed 
the  destruction  of  their  city  and  nation.  Then  where 
do  we  find  the  first  author  that  uses  the  term  to  de¬ 
note  endless  punishment  ?  I  refer  you  to  the  Tar- 
gum  of  Jonathan  Ben  Uzzeel,  and  it  was  not  written 
till  two  hundred  years  after  Christ,  and  therefore  is  no 
proof  at  all,  and  can  not  come  within  the  province  of 
testimony  to  cover  the  time  when  Jesus  Christ  spake. 
Now,  where  have  we  got  the  proof  that  we  are  author¬ 
ized  to  receive  the  word  gehenna  to  denote  a  place  of 
endless  punishment  ?  I  stand  here  where  I  stood  in  the 
commencement  of  the  discussion,  and  where  I  have 
stood  a  long  time,  knowing  there  is  no  evidence  that 
the  term  comes  to  us  with  any  authority  as  the  name 
of  a  place  of  endless  punishment,  or  was  so  in  use  at 
the  time  of  Jesus  Christ’s  ministry,  employed  by  any 
person,  Jew  or  Gentile,  to  denote  a  place  of  endless 


357 


mr.  carlton’s  ninth  speech. 

punishment.  Jesus  never  hinted  that  he  used  it  to  de¬ 
note  a  place  of  endless  punishment.  Why  should  any 
body  thus  understand  it  to  express  a  place  of  endless 
punishment  ?  Is  there  any  authority  ?  If  there  is, 
pray  let  us  have  it.  I  have  been  utterly  unable,  in  all 
my  life,  to  find  a  particle  of  evidence  that  this  word  is 
used  by  divine  authority  to  express  a  place  of  endless 
punishment.  I  do  not,  hence,  believe  it  is. 

Having  noticed  the  facts,  then,  in  regard  to  the 
meaning  of  the  terms  used  to  denote  the  duration 
of  punishment,  that  they  are  ambiguous  and  limited, 
and  to  be  understood  by  the  nature  of  the  thing  to 
which  they  are  applied,  and  that  they  do  not  of  them¬ 
selves  denote  endless  duration,  and  that  gehenna  did 
not  denote  a  place  of  endless  punishment  in  the  time 
of  Christ,  and  not  till  two  hundred  years  afterward, 
I  now  make  another  inquiry,  that  is,  as  the  term 
aionios  is  ambiguous,  and  is  to  be  understood  by  the 
nature  of  the  things  to  which  it  is  applied,  and  the 
circumstances  under  which  it  is  used,  is  there  any 
thing  in  the  term  punishment,  the  thing  itself,  that 
makes  that  necessarily  interminable  ?  If  there  is,  an 
indefinite  adjective  may  be  used  to  express  the  idea. 
I  will  concede  that.  Then  what  does  the  word  pun¬ 
ishment  mean  ?  It  means  the  infliction  of  the  pen¬ 
alty  upon  violated  law  upon  the  transgressor,  by  the 
power  to  which  he  is  amenable.  Well,  what  idea 
would  we  get  from  the  nature  of  punishment  endless 
in  its  duration  ?  Let  us  look  at  the  object  of  punish¬ 
ment,  that  it  is  to  promote  the  benefit  of  the  pun¬ 
ished  ;  and  the  Scriptures  teach  that  God  punishes 
for  our  profit.  It  is  clearly  taught  that  the  punish¬ 
ment  is  limited,  and  not  unlimited.  What  is  the 
word  that  is  chosen  to  prove  the  endlessness  of  pun¬ 
ishment  ?  “  These  shall  go  into  everlasting  punish¬ 

ment  ;  but  the  righteous  into  life  eternal.”  Ever¬ 
lasting,  aionion ,  kolasin.  The  latter  is  from  the  Greek 


358 


THE  DESTINY  OF  MAN. 


kolazo ,  to  prune,  to  restrain,  to  chastise.  The  word 
kolasin  literally  means  a  cutting  off.  Then,  if  we 
take  it  in  its  literal  signification  :  these  shall  go  away 
into  aionion ,  an  age-lasting  cutting  off ;  or,  still  more 
literally,  cutting  off  to  the  age.  What  was  the  cut¬ 
ting  off  of  the  age  ?  And  who  were  the  persons 
here  that  were  exposed  to  this  cutting  off?  If  we 
take  pains  to  examine  the  Scriptures  in  regard  to 
the  teaching  of  the  Scriptures  on  the  subject  of  the 
people  being  cut  off  and  banished,  and  all  this,  we 
will  find  who  they  are.  Turn  to  Romans  xi.  The 
apostle  here  inquires :  “  Hath  God  cast  away  his 
people?”  He  was  talking  about  the  Jews.  “God 
forbid.”  “  I  also  am  an  Israelite  ;  ”  feeling  a  personal 
interest  in  regard  to  his  relatives  in  the  flesh.  Have 
they  been  cut  off?  Is  that  the  last  of  them  ?  God 
forbid.  What  then  ?  Blindness  in  part  hath  hap¬ 
pened  unto  Israel.  What,  an  endless  partial  blind¬ 
ness  ?  No  !  It  hath  happened  until  the  fullness  of 
the  Gentiles  be  come  in.  Then  they  are  cut  off  for 
a  time.  Here  are  branches  growing  on  the  good 
olive-tree.  The  branches  were  cut  off  because  they 
were  unproductive.  Here  is  the  cutting  off.  Be¬ 
cause  of  unbelief,  they  were  cut  off,  or  broken  off. 
What  next  ?  They  were  broken  off,  that  the  wild 
olive  branches  might  be  grafted  in.  Here  the  wild 
olive  branches  were  being  grafted  in,  and  were  bear¬ 
ing  tame  olives.  You  know  if  you  take  a  scion,  and 
graft  it,  it  will  bear  according  to  the  scion.  But 
here  was  something  unnatural :  the  wild  branch  bear¬ 
ing  tame  olives.  The  Jews  were  thus  cut  off.  How 
long  were  they  to  remain  cut  off?  Until  all  the  Gen¬ 
tiles  were  grafted  into  the  tree  to  bear  sweet  olives. 
Remember,  it  was  an  everlasting  cutting  off.  Were 
they  to  remain  cut  off  always  ?  Do  not  boast,  you  wild 
olive  branches,  because  you  do  not  bear  the  trunk  ;  the 
trunk  bears  you.  Do  not  boast  because  of  this.  Re- 


mr.  carlton’s  ninth  speech.  359 

member  they  were  cut  off  because  of  unbelief.  These 
branches  were  broken  off ;  they  are  not  burned  up. 
They  shall  be  grafted  in,  because  God  is  able  to  graft 
them  in  again.  Will  he  do  it  ?  That  is  the  ques¬ 
tion.  Here  is  a  contingency,  the  brother  says.  Let 
us  see.  It  is  written:  “And  so  all  Israel  shall  be 
saved  :  for  it  is  written,  There  shall  come  out  of  Zion 
the  Deliverer,  who  shall  turn  our  ungodliness  from 
Jacob.”  Then  all  the  Gentiles  shall  have  been 
brought  in,  and  all  the  Israelites  shall  be  restored  ; 
and  no  wonder  the  apostle,  when  he  beheld  the  uni¬ 
versality  of  divine  grace,  and  its  infallibility  to  the 
end  secured,  and  the  purpose  of  God  fulfilled,  and 
the  mission  of  Christ  accomplished,  that  he  had  gone 
out  into  the  ocean  of  God’s  grace,  boundless  mercy 
and  grace,  and  could  not  see  shore  or  touch  bottom, 
he  broke  forth  :  “  O  the  depth  of  the  riches  both  of 
the  wisdom  and  knowledge  of  God!  How  unsearch¬ 
able  are  his  judgments,  and  his  ways  past  finding  out ! 
Who  has  had  any  thing  to  do  with  this  ?  Has  any 
person  instructed  God  ?  or  performed  this  work  for 
him,  of  bringing  mankind,  Jews  and  Gentiles,  back 
to  God?  Not  any  one.  How  is  it,  then?  For  of 
him,  and  through  him,  and  to  him,  are  all  things  :  to 
whom  be  glory  forever.  Amen  !  ”  That  is  the  way 
Paul  winds  up  the  matter  about  the  restoration  of 
these  persons  from  this  everlasting  cutting  off.  That 
comes  as  far  from  proving  endless  punishment  as 
any  thing  we  have  had  since  he  began. 

I  propose  to  notice  some  of  the  beauty  of  this  pa¬ 
gan  doctrine  of  endless  punishment.  Tertullian,  a 
presbyter  of  Carthage,  in  Africa,  in  the  third  century 
of  the  Christian  church,  first  proclaimed  the  doctrine 
of  endless  punishment.  \Tirne  expired. 


36o 


THE  DESTINY  OF  MAN. 


[mr.  moore’s  TENTH  SPEECH.] 

Messrs.  Moderators ,  and  Christian  Friends : 

I  believe  that  every  thing  that  has  been  presented 
in  the  last  speech  has  been  considered  before.  My 
brother  is  mistaken  in  regard  to  the  subject  of  gehenna 
not  being  noticed.  It  was  noticed  yesterday.  He 
had  not  replied  to  it,  and  I  suppose  that  is  the  reason 
he  had  forgotten  it.  The  special  point  made  in  my 
argument  has  not  been  noticed  yet ;  the  point  was 
that  the  punishment  of  the  wicked  in  gehenna  was 
after  death.  That  was  the  argument,  and  the  evi¬ 
dences  were  submitted,  and  stand  unconsidered  and 
untouched  ;  and  I  prophesy  that  they  will  so  stand 
until  the  end  of  time. 

The  word  Kolasin  occurs  twice  in  the  New  Tes¬ 
tament  :  once  in  Matthew  xxv,  46,  and  once  in  1  John 
iv,  18,  in  the  last  place  translated  “torment,”  one  of 
the  strongest  words  in  the  English  language  to  ex¬ 
press  punishment.  He  concedes  here  that  the  word 
kolasis  literally  means  cutting  off ;  and  he  concedes 
another  fact,  that  without  good  reason,  we  should  not 
receive  it  in  any  other  than  the  natural  and  ordinary 
meaning  of  the  word.  There  is  no  reason  why  we 
should  receive  any  other  meaning  of  kolasis  than  cut¬ 
ting  off.  You  go  into  your  orchard  ;  you  cut  those 
branches  off  which  are  useless.  They  are  dead,  and 
never  bear  fruit ;  they  molder  into  dust  again.  It  is 
endless  cutting  off.  They  are  never  united  again. 
That  is  precisely  the  meaning  of  the  word.  I  re¬ 
ferred  him  to  it  yesterday,  but  he  did  not  then  come 
to  it.  He  now  tells  you  precisely  what  I  told  you, 
that  it  means  cutting  off ;  and  it  is  a  cutting  off  end¬ 
lessly,  because  whenever  you  cut  off  a  branch  there 
is  no  uniting  it  again.  Is  there  any  getting  it  united 
to  the  parent  stem  ?  is  there  any  fruit  to  be  gathered 


MR.  MOORE’S  TENTH  SPEECH.  36 1 

from  the  branch  cut  off?  Why  did  you  cut  it  off? 
Because  it  was  an  incumbrance  ;  it  was  worthless ;  it 
was  an  injury  to  the  tree  ;  and  for  the  sake  of  your 
orchard,  and  for  the  sake  of  the  fruit  you  hope  to 
gather  from  the  tree  hereafter,  you  cut  off  the  branch 
that  is  an  incumbrance  and  an  injury.  Hence  the 
wicked  shall  be  “cut  off,”  because  they  are  useless  in 
the  divine  government.  To  remove  them  to  heaven 
would  be  a  wrong  and  an  injury.  Heaven  would  be 
as  bad  a  place,  or  worse  than  earth.  *  It  could  not  bet¬ 
ter  the  condition  of  men  in  the  world  here  to  transfer 
the  bloated  sot,  with  his  reddened  eyes  and  cheeks, 
and  trembling  limbs,  from  these  mundane  shores  to 
the  palace  royal  of  the  King  eternal,  immortal,  and 
invisible,  without  reformation  and  without  repent¬ 
ance.  My  brother  does  that ;  he  makes  death  take 
them  away  from  this  world  to  the  other,  and  transfers 
them  from  the  temporal  to  the  immortal  state  at  the 
very  time  when  the  spirit  leaves  the  earth  body  and 
enters  the  spirit  body.  That  would  be  a  cutting  off 
with  a  vengeance !  But  is  it  not  perfectly  clear,  that 
the  wicked  grow  worse  and  worse  ?  and,  instead  of 
having  greater  compunction  of  conscience,  the  apostle 
says  they  reach  a  point  where  they  are  past  feeling, 
given  over  to  hardness  of  heart  and  reprobacy  of 
mind.  When  the  man  dies  he  is  free  from  it  all  ; 
because  he  immediately  rises  to  immortal  glory ! 
This  is  a  strange  system.  It  offers  a  premium  on  sin 
and  vice  !  It  would  be  a  mercy  to  take  them  out  of 
the  world,  and  transfer  them  to  heaven  ;  to  put  them 
out  of  this  sorrowful  world,  Bro.  Carlton,  and  transfer 
them  as  fast  as  possible  to  the  immortal  state,  and 
great  will  be  the  reward  of  those  who  do  it ! 
[Laughter.] 

The  entire  lecture  we  have  had  on  the  subject  of 
gehenna  is  met  in  what  we  have  hitherto  said  on  that 
subject.  I  shall  pass  over  it  with  a  very  few  brief 

3i 


362  THE  DESTINY  OF  MAN. 

observations.  It  is  true  the  word  was  originally  ap¬ 
plied  as  he  has  stated.  He  has  given  a  correct  his¬ 
tory  of  that  word  in  regard  to  its  origin.  But  we 
want  the  meaning  in  the  days  of  Jesus.  Two  hun¬ 
dred  years  before  the  coming  of  the  Savior,  gehenna 
ceased  to  be  a  fact  on  earth  ;  subsequently  it  became 
a  symbol  of  every  thing  that  was  loathsome.  He 
told  you  that,  last  night  or  this  morning,  it  was  not  a 
literal  reality,  because  it  did  not  exist  in  the  world. 
But  the  individual,  after  the  body  is  killed,  is  to  be  * 
destroyed  in  gehenna ;  that  is,  after  he  has  gone  into 
the  unchanging  state,  then  God  destroys  him,  if  he  is 
a  wicked  man.  So  the  apostle  testifies  in  Matthew 
xvi,  and  the  other  apostles,  as  we  have  before  cited. 

He  still  insists  that  the  Savior  condemned  the 
doctrine  of  the  Pharisees ;  but  you  observe  how  care¬ 
ful  he  was  in  not  committing  himself  in  regard  to  the 
subject  of  the  resurrection.  He  does  not  say  that 
the  Savior  denied  or  indorsed  that  doctrine ;  but 
merely  that  the  Pharisees  were  astonished  at  his  doc¬ 
trine.  That  is  true,  because  they  saw  how  he  had  put 
the  Sadducees  to  silence,  and  the  Pharisees  rejoiced  in 
it.  It  does  not  say  that  the  Pharisees  were  aston¬ 
ished,  but  that  the  multitude  were  astonished.  Paul, 
however,  claims  that  he  was  a  Pharisee,  and  wor¬ 
shiped  the  God  of  his  fathers  according  to  the  doc¬ 
trine  of  the  Pharisees  touching  that  subject.  He  be¬ 
lieved  in  the  doctrine  of  the  “  resurrection — both  of  the 
just  and  the  unjust.”  Precisely  what  my  brother  does 
not  believe  in,  Paul  did.  He  has  given  you,  he  says, 
the  best  authorities  there  are  extant  in  regard  to  the 
meaning  of  the  words  aion  and  aionion ,  and  because 
he  has  given  those  authorities  which  do  not  militate 
against  the  argument  I  submitted,  he  refuses  to  fol¬ 
low  the  evidences  which  I  have  presented,  and,  with 
his  peculiar  capability,  attempts  to  make  the  impres¬ 
sion  on  this  audience  that  the  thing  is  demolished. 


3^3 


MR.  MOORE’S  TENTH  SPEECH. 

But  I  am  satisfied  that  the  intelligence  of  this  audi¬ 
ence  will  place  a  different  estimate  upon  these  mere 
assertions.  He  had  much  better  take  up  the  evidences 
and  show  that  they  are  incorrect  and  false  in  their 
nature.  The  only  thing  he  did  call  attention  to  was 
the  use  of  the  adjective.  He  referred  to  “the  large 
orange  and  the  large  continent  ”  to  show  that  the 
meaning  was  in  the  noun.  Did  not  the  word  large 
have  the  abstract  meaning  before  it  was  used  ?  If 
the  meaning  was  in  the  noun  why  have  an  adjective? 
If  the  meaning  is  in  the  noun  there  is  no  use  of  the 
adjective  to  express  it.  We  say  “orange,”  we  have 
expressed  no  quality  at  all ;  when  we  have  said  “  con¬ 
tinent  ”  we  have  expressed  no  quality  at  all ;  we  have 
given  the  simple  name  of  the  thing  in  each  case. 
But  if  we  want  to  express  the  quality,  we  look  into 
the  noun  to  see  what  the  quality  is,  so  as  to  describe 
it.  For  instance,  if  we  find  that  it  is  large,  we  find 
in  the  list  of  adjectives  a  qualifying  word  which  ex¬ 
presses  the  quality  we  find  in  the  noun.  We  use  it, 
not  that  the  noun  may  give  it  its  meaning,  because 
it  had  the  meaning  before  we  place  it  on  the  noun. 
We  find  the  noun  has  the  quality  we  want  to  express 
by  the  adjective ;  and,  so  far  as  the  word  large  is  con¬ 
cerned,  there  is  not  an  iota  of  difference  in  the  meaning 
in  the  word  in  either  case.  So  we  set  “  sour,”  “  black,” 
“  white,”  or  any  other  adjective  before  the  noun,  either 
in  the  English,  Greek,  or  any  other  language,  because 
it  contains  the  idea  we  want  to  express.  I  say  that 
that  man’s  hair  is  gray;  “gray”  is  the  quality  in  the 
noun,  and  can  not  be  expressed  without  that  word. 
The  word  “gray”  does  not  receive  its  meaning  from 
the  noun,  but  it  had  that  meaning  before.  And  when 
I  use  the  word  everlasting,  I  apply  it  to  God,  because 
the  word  expresses  a  quality  which  God  possesses. 
We  have  here  the  most  extended  sense  of  the  word 
possible  according  to  the  rule,  that  the  figurative 


364 


THE  DESTINY  OF  MAN. 


meaning  must  be  within  the  limits  of  the  circle  of 
the  literal  ;  and,  since  the  greatest  possible  meaning 
is  endless,  it  is  the  literal.  There  is  no  evading  it. 

The  fourteen  times  that  the  duplicate  form  of  the 
phrase  already  read — in  twelve  of  them  there  is  no 
doubt  as  to  the  meaning,  nor  can  there  be  any  possi¬ 
bility  of  doubt.  In  one  of  the  others  it  is  applied  to 
the  reign  of  the  righteous,  and  in  such  an  association 
as  to  submit  the  idea  of  endlessness  beyond  a  doubt. 
Read  the  entire  twenty-first  and  twenty-second  chap¬ 
ters  of  Revelation,  and  note  the  import  of  the  fifth 
verse  of  the  twenty-second  chapter,  that  the  “  Saints 
shall  reign  with  Christ  forever  and  ever.”  That  is  to 
say,  when  Christ  shall  have  triumphed  over  all  his 
enemies — when  he  shall  have  decided  the  destinies  of 
the  universe,  and  consigned  the  wicked  to  their  place, 
and  his  saints  to  the  new  heaven  and  new  earth, 
wherein  dwelleth  righteousness  ;  then  they  shall  re¬ 
main  endlessly  happy.  We  are  left  with  the  other 
only  instance,  but  that  refers  to  the  torment  of  the 
wicked  in  the  same  association.  I  want  to  know 
what  the  principle  of  criticism  shall  be  that  will  make 
it  mean  “endless”  thirteen  times  beyond  doubt,  and 
something  else  the  other  time,  unless  it  be  to  support 
the  theory  of  some  one  without  any  evidence.  My 
brother  had  better  be  anxious,  and  labor  to  succeed, 
or  he  will  be  like  an  old  man  in  Lebanon,  when 
some  one  was  preaching  the  endless  happiness  of  all 
men;  he  was  about  “two  sheets  in  the  wind;”  the 
speaker  was  puzzled  over  it  considerably,  when  the 
old  fellow  exclaimed  :  “  Make  it  out  if  you  can,  if  you 
can’t  I  am  a  gone  sucker!”  [Laughter.] 

I  have  scarcely  time  now  to  turn  your  attention 
back,  and  even  to  name,  in  their  order,  the  arguments 
that  I  have  adduced  in  support  of  the  proposition 
under  consideration :  that  those  who  die  in  willful 
disobedience  to  the  gospel  of  Jesus  Christ  shall  suffer 


MR.  MOORE’S  TENTH  SPEECH.  365 

endless  punishment.  These  are  the  persons  of  whom 
I -affirm.  I  adduced,  as  the  first  proof,  John  iii,  18, 
Mark  iii,  29,  Hebrews  xi,  6,  which  express  these 
facts  :  first,  that  the  wicked  are  now  condemed  ; 
that  they  shall  be  condemned  ;  that  they  shall  not 
see  life  ;  that  they  abide  under  the  wrath  of  God  ; 
that  they  can  not  please  God.  This  being  true,  the 
classes  spoken  of  in  these  passages  are  condemned 
now,  and  prophetically,  and  absolutely  ;  for  you  will 
remember  that  my  brother  placed  great  stress  on  “  shall 
be  blessed,”  when  it  was  the  promise  made  to  Abra¬ 
ham.  He  insisted  that  it  was  absolute  in  that  case. 
Well,  if  it  is  absolute  in  the  one  case,  we  have  as 
much  reason  to  affirm  that  it  is  absolute  in  the  other. 
Then,  with  himself  as  witness,  they  shall  be  damned 
is  a  clear  proposition  that  the  individual  who  dies 
without  belief  in  Jesus  Christ,  is  unalterably  doomed 
beyond  the  possibility  of  escape.  They  shall  not 
enjoy  life.  Another  positive  form  of  expression, 
without  any  expressed  condition  or  contingency. 
They  shall  not  be  able  to  please  God  ;  and  in  such 
condition  as  this,  they  must,  from  the  necessity  of 
the  case,  be  endlessly  punished,  unless  they  are  made 
happy,  and  taken  to  heaven,  when  they  neither  please 
God,  nor  can  enjoy  God,  are  under  his  wrath,  are 
damned,  and  shall  be  damned  positively  and  absolutely. 
A  damned  man,  a  condemned  man,  one  that  is  under 
the  wrath  of  God,  one  that  can  not  please  God,  in 
heaven  and  happiness  !  If  his  position  is  correct, 
that  must  be. 

The  second  argument  is  based  on  the  statement 
made  in  1  Peter  iv,  7 :  What  shall  the  end  be  of 
those  that  obey  not  the  gospel  of  God  ?  the  word 
“end”  being  telos ,  meaning  final.  2  Thessalonians 
vi,  10  ;  also  Romans  vi,  20-22,  in  which  he  says  : 
“  The  end  of  those  things  is  death.”  Death  means 
cutting  off,  as  the  word  kolasis ,  in  Hebrews  vi,  7-8. 


366 


THE  DESTINY  OF  MAN. 


As  the  earth  that  received  all  the  dressing  that  man 
could  give  it,  and  all  the  showers  that  God  could  pour 
upon  it,  and’ is  not  fruitful,  is  cast  out;  so  likewise, 
the  individual  that  has  apostatized  shall  be  cast  out  ; 
and  his  end  is  to  be  burned.  The  end  ( telos )  of  the 
person  or  thing  is  final  ;  but  the  end  of  the  persons 
above  mentioned  is  “death;”  hence  endless  punish¬ 
ment,  endless  cutting  off,  as  the  branch  from  the  tree. 

The  third  argument  was  based  on  2  Peter  ii,  4-18, 
in  which  the  apostle  tells  us  of  this  class  of  persons, 
that  they  were  cursed  children,  that  can  not  cease 
from  sin,  and  that  they  should  utterly  perish  in  their 
own  corruption  ;  that  they  were  wells  without  water, 
and  clouds  driven  by  a  tempest.  Matthew  xii,  31,  32. 
The  individual  guilty  of  blasphemy  against  the  Holy 
Ghost  shall  not  be  forgiven,  neither  in  this  world,  nor 
in  the  world  to  come.  “This  world”  and  “that 
world,”  as  defined  by  Bro.  Carlton,  in  regard  to  the 
resurrection  of  the  dead,  means  this  state  of  exist¬ 
ence  and  that  state  of  existence,  or  time  and  eternity  ; 
and  there  is  no  reason  why  it  should  mean  any  thing 
else,  unless  to  accommodate  him,  and  for  the  sake  of 
his  special  theory.  Mark  says,  they  “have  never 
forgiveness.”  If  such  are  saved,  they  are  saved  with¬ 
out  being  forgiven  ;  they  are  saved  when  they  are 
cursed  children  ;  they  a're  saved  when  they  utterly 
perish  ;  they  are  saved  in  impenitence !  These 
things  are  impossible,  as  must  be  conceded  by  every 
right-minded  man  ;  and  we  are  forced  to  the  conclu¬ 
sion  that  they  are  punished  endlessly. 

We  introduced,  as  a  fourth  argument,  the  law  of 
antithesis,  that  they  were  equal  in  extent,  but  differ¬ 
ent  in  quality,  as  defined  by  Crabbe,  in  his  book  of 
synonyms  ;  and  that  being  true,  we  may  expect  to 
find  in  an  antithesis  that  which  is  opposite  in  its 
nature,  but  equal  in  its  extent.  But  I  turn  to  the 
passages  without  repeating  the  evidences  further  than 


MR.  MOORE’S  TENTH  SPEECH.  367 

I  have  done.  Daniel  xii,  2,  3  :  “And  many  of  them 
that  sleep  in  the  dust  of  the  earth  shall  g.wake,  some 
to  everlasting  life,  and  some  to  shame  and  everlasting 
contempt.”  “  The  many,”  it  is  said  by  many  of  the 
best  commentators,  Dr.  Adam  Clarke  among  them, 
means  the  whole,  or  is  equal  to  the  entire  family. 
Those  that  sleep  in  the  dust  of  the  earth  shall  rise, 
some  to  everlasting  life,  some  to  shame  and  everlast¬ 
ing  contempt.  All  are  raised,  some  to  one  condition, 
and  some  to  the  other.  This  has  been  answered  by 
insisting  that  this  was  accomplished  at  the  time  when 
Jerusalem  was  destroyed,  when  the  abomination  of 
desolation  stood  in  the  holy  place.  But  I  ask, 
whether,  in  that  instance,  there  was  a  resurrection 
of  any  body.  He  tells  you  it  meant  a  resurrection 
from  spiritual  death  to  spiritual  life.  I  would  like  to 
know  how  it  is  that,  all  of  them  being  raised  from 
spiritual  death,  some  of  them  are  raised  to  everlasting 
contempt  ?  All  are  raised  out  of  the  graves  of  sin, 
and  some  of  them  are  raised  into  everlasting  con¬ 
tempt  !  Fie  on  such  exegesis  as  this. 

The  next  passage  is  in  antithesis,  for  the  everlast¬ 
ing  life  must  be  taken  as  the  antithesis  for  everlast¬ 
ing  shame  and  contempt.  Shame  and  contempt  are 
the  opposite  of  life  ;  everlasting  is  the  equal  of  ever¬ 
lasting,  and  from  the  former  reasoning  these  mean 
endless  ;  aionios,  from  aei,  always,  and  on,  being,  al¬ 
ways  being,  that  beyond  which  there  is  nothing — end¬ 
less  life,  and  endless  shame  and  contempt.  Also, 
John  iii,  16:  “For  God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever  believeth 
on  him  should  not  perish,  but  have  everlasting  life.” 
Here  perish  and  life  are  the  opposite  of  each  other, 
and  the  everlasting  life  is  placed  in  contrast,  or  an¬ 
tithesis,  with  the  perishing.  The  perishing  must,  con¬ 
sequently,  wThile  opposite  in  its  nature,  be  equal  in  its 
extent.  The  logic  I  will  not  try  to  analyze  further. 


3^8 


THE  DESTINY  OF  MAN. 


Revelation  xiv,  10-13.  Here  we  have  a  descrip¬ 
tion  of  the  wicked,  the  smoke  of  whose  torment  shall 
ascend  forever  and  ever,  and  that  of  the  patience  of 
the  saints,  who  keep  the  commandments  of  God  and 
the  faith  of  Jesus,  who  rest  from  their  labors,  and 
their  works  do  follow  them.  The  condition  of  one  is 
happiness,  that  of  the  other,  misery.  One  is  ever-  , 
lasting  ;  the  other  must  be  taken  in  the  same  extent, 
therefore  endless,  because  this  is  the  meaning  of  the 
word. 

John  v,  28,  29.  We  have  here  a  description  of  the 
fact  of  the  resurrection  of  the  dead.  All  that  are  in 
their  graves  shall  hear  his  voice,  and  shall  come  forth ; 
they  that  have  done  good,  unto  the  resurrection  of 
life;  they  that  have  done  evil,  unto  the  resurrection 
of  damnation.  Here  is  the  resurrection  of  two 
classes — one  to  one  end,  the  other  to  another — differ¬ 
ent  in  their  character  and  nature,  and  equal  in  their 
extent  ;  and  hence,  if  there  is  endless  life  for  one, 
there  is  endless  death  for  the  other.  Romans  ii, 
6-1 1 — in  which  we  have  the  contrast  between  those 
who  seek  for  glory,  honor,  and  immortality,  who  re¬ 
ceive  eternal  life,  and  those  who  obey  unrighteous¬ 
ness,  who  suiter  indignation  and  wrath.  The  nature 
of  the  things  is  opposite,  but  the  extent  of  them  is 
equal.  Revelations  xx,  10 — in  which  we  have  a  de¬ 
scription  of  the  beast  and  the  false  prophet  being  tor¬ 
mented  forever  and  ever.  Revelations  xxi,  8 :  “  But 
the  fearful,  and  unbelieving,  and  the  abominable,  and 
murderers,  and  whoremongers,  and  sorcerers,  and 
idolaters,  and  all  liars,  shall  have  their  part  in  the 
lake  which  burneth  with  fire  and  brimstone  :  which 
is  the  second  death.”  The  end  is  opposite,  and  the 
extent  equal.  Revelations  xxii,  14,  15.  Those  that 
keep  his  commandments  might  enter  the  gates  of  the 
city,  and  those  that  do  not  were  without  the  city. 
The  end  was  opposite,  but  the  extent  equal.  The 


369 


mr.  moore’s  tenth  speech, 

time  when  these  things  are  to  occur  (Revelations  xxi, 
1-5),  when  the  Lord  would  come  and  bring  the  holy 
city  from  God  out  of  heaven.  The  premises  of  Bro, 
Carlton  accepted  thankfully,  I  will  hasten  with  the 
mere  naming  of  what  seems  to  be  necessary  in  order  to 
gather  up  the  entire  argument.  Matt,  xxv,  46  :  “And 
these  shall  go  away  into  everlasting  punishment  :  but 
the  righteous  into  life  eternal.”  The  punishment  and 
life  are  taken  as  opposites,  while  the  everlasting  and 
eternal  are  in  the  same  extent.  Hence,  if  everlasting 
life  means  endless  life,  everlasting  death  must  mean 
endless  death.  I  have  shown  that  the  word  everlast¬ 
ing,  etymologically  and  primarily,  means  endless ; 
therefore  the  wicked  shall  go  away  into  endless  pun¬ 
ishment,  but  the  righteous  into  endless  life. 

Argument  fifth.  The  punishment  of  the  wicked  in 
gehenna  is  after  death.  I  considered  this  argument 
at  the  beginning  of  my  speech,  and  shall  not  repeat  it 
now. 

The  next  was  that  based  on  2  Peter  3-7,  and  9-14. 
The  destruction  of  the  earth'  at  the  coming  of  the 
Lord  with  his  saints,  and  the  destruction  of  the 
wicked,  associated  also  with  the  resurrection  of  the 
dead,  as  presented  by  the  Apostle  Paul,  1  Corinthians 
xv,  57  :  “Thanks  be  to  God,  which  giveth  us  the  vic¬ 
tory  through  our  Lord  Jesus  Christ  ;  ”  which  enables 
us  to  exclaim  :  “  O  death,  where  is  thy  sting  ?  O 
grave,  where  is  thy  victory  ?  ”  Also,  Isaiah  xxv, 
6-12 — a  description  of  the  same  event,  and  wiping 
away  all  tears,  applied  to  the  resurrection  by  Bro. 
Carlton,  in  the  former  part  of  this  discussion.  Also, 
a  description  of  the  same  in  Revelations  xxi,  at  the 
time  when  the  Lord  shall  have  come  and  executed  the 
wicked,  and  cast  them  into  the  lake  ol  fire  and  brim¬ 
stone,  making  it  certain,  Bro.  Carlton  being  the  wit¬ 
ness,  that  the  twenty-fifth  of  Isaiah  has  reference  to 
the  immortal  state,  the  endless  condition  of  men. 


370 


THE  DESTINY  OF  MAN. 


Argument  seventh  was  built  on  Luke  xvi,  19-31, 
the  parable  of  the  rich  man  and  Lazarus.  I  submit¬ 
ted  that  I  was  not  anxious  to  claim  it  as  a  parable,  or 
as  a  history.  In  either  case  it  presented  the  fact  that 
there  was  an  impassable  gulf  between  the  good  and 
the  bad  after  death.  He  claimed  it  meant  the  Jew 
and  the  Gentile.  I  asked  him  who  the  five  brethren 
were  ;  I  asked  him  about  that  impassable  gulf  be-* 
tween  the  Jew  and  the  Gentile;  but  he  has  not  an¬ 
swered,  and  I  fancy  he  never  will.  Also,  Matthew 
xiii,  47 — the  casting  of  the  net  into  the  sea.  When 
full,  the  net  was  drawn  to  shore,  and  the  good  put  into 
vessels,  and  the  bad  cast  away — “  so  shall  it  be  at  the 
end  of  the  world.”  We  showed  you  that  it  had  refer¬ 
ence  to  the  present  period  of  human  existence  in  this 
world,  and  at  its  conclusion  the  angels  would  be  sent 
to  sever  the  wicked,  and  cast  them  into  the  furnace 
of  fire. 

The  eighth  argument  was  founded  on  these  facts  : 
That  there  is  to  be  a  day  of  future  general  judgment — 
not  only  that  it  is  future,  but  general — and  every  man 
and  every  woman  be  personally  interested  in  it  at  the 
same  time.  The  Scriptures  I  will  not  name  in  con¬ 
nection  with  this,  for  the  purpose  of  forcing  it  further 
on  your  consideration,  with  the  circumstances  con¬ 
nected  with  the  judgment,  and  simultaneous  :  First, 
The  personal  advent  of  Jesus  Christ:  “As  you  see 
him  go  into  heaven,  so  shall  you  see  him  come  again.” 
“  When  the  Son  of  man  shall  come  in  his  glory,  and 
all  his  holy  angels  with  him,  then  shall  he  sit  on  the 
throne  of  his  glory.”  “  The  Son  of  man  shall  come 
in  the  glory  of  his  Father,  with  his  angels,  and  then 
he  shall  reward  every  man  according  to  his  works.” 
First,  That  he  was  to  come  literally  and  personally — 
not  in  a  figure — is  settled  as  a  fact,  without  mistake. 
Second,  That  at  the  time  of  his  coming  to  raise  the 
dead,  for  it  is  said  that  when  he  comes  in  the  clouds 


MR.  MOORE’S  TENTH  SPEECH. 


371 


of  heaven,  with  the  voice  of  the  archangel,  and  with 
the  trump  of  God,  the  dead  in  Christ  shall  rise  first 
then  we  which  are  alive,  and  remain,  shall  be  caught 
up  together  with  them  in  the  clouds,  to  meet  the 
Lord  in  the  air.  And  again:  “All  that  are  in  the 
grave  shall  hear  his  voice,  and  shall  come  forth  ;  they 
that  have  done  good,  unto  the  resurrection  of  life  ; 
and  they  that  have  done  evil,  unto  the  resurrection 
of  damnation.” 

We  have  associated  with  this  the  fact,  in  the  next 
place,  that  God  will  separate  between  the  good  and 
the  bad.  He  accepts  the  good  by  saying,  “  Come 
and  to  the  wicked  he  will  say,  “  Depart.”  One  goes 
into  everlasting  punishment ;  the  other  into  life  eter¬ 
nal.  In  connection  with  this,  that  he  executes  his 
judgments  finally,  delivering  one  class  to  hell,  and 
taking  the  other  to  heaven. 

We  noted  next  the  argument  on  the  word  aion , 
which  I  shall  not  repeat,  having  noticed  it  so  recently. 
Hoping  that  it  is  not  forgotten,  I  am  prepared  now  to 
conclude  this  discussion  with  the  very  best  of  feeling 
toward  all,  and  especially  desire  to  tender  my  most 
hearty  thanks  to  the  people,  and  to  the  moderators, 
for  the  impartial  manner  in  which  they  have  presided 
from  day  to  day,  and  session  to  session,  over  our  de¬ 
liberations  and  investigations,  to  the  present  hour ; 
and  my  sincere  and  earnest,  anxious  and  sincere  de¬ 
sire  is,  that  they  themselves  may  have  been  benefited, 
and  that  the  Lord  God  Almighty,  who  gave  us  being, 
may  lead  us  all  into  the  knowledge  of  the  truth,  and 
the  enjoyment  of  the  blessings  of  everlasting  life! 
To  this  audience,  for  their  patient  hearing  and  can¬ 
dor,  as  manifested  through  the  entire  assemblings  and 
associations  we  have  had,  we  pray  God’s  blessings  to 
rest  upon  you,  and  guide  you  into  the  truth,  and  the 
benefits  of  it,  that  we  may  know  it,  do  it,  and  enjoy  it 
forever.  [  Time  expired. 


372 


THE  DESTINY  OF  MAN. 


[mr.  carlton’s  tenth  speech.] 

Gentlemen  Moderators ,  Ladies  and  Gentlemen : 

We  have  come,  in  the  good  providence  of  our  kind 
Father  in  heaven,  in  the  midst  of  the  multiplied 
blessings  he  has  showered  down  upon  us — and  who 
has  signally  smiled  upon  us  for  the  last  four  days — 
we  have  come  to  the  close  of  our  present  investiga¬ 
tions,  so  far  as  your  speakers  are  permitted  to  do  so 
before  you.  The  further  work  that  shall  be  done  in 
this  direction  remains  to  be  done  by  yourselves  in  ex¬ 
amining,  in  all  candor  and  honesty,  the  evidences  and 
arguments  that  you  have  heard,  and  we  trust  you  will 
treasure  up  the  truths  you  may  have  received  in  good 
and  honest  hearts,  and  carry  forward  this  work  of  in¬ 
vestigation. 

A  school  is  not  so  much  to  impart  instruction,  as 
to  prepare  the  mind  to  acquire  it.  A  discussion 
of  this  kind  is  not  expected  to  convey  all  religious 
instruction  or  information  on  such  topics,  but  to  aid 
the  mind — to  furnish  helps  to  the  mind  in  its  future 
investigations  in  fhe  acquisition  of  useful  religious 
knowledge. 

I  propose  to  notice  some  things  that  were  said  in 
the  last  speech,  which  is  called  a  recapitulation  by 
my  brother,  but  which  is  so  nearly  a  condensed  repeti¬ 
tion  of  what  we  have  had  so  many  times  before,  that 
you  will  pardon  me  for  not  repeating  what  I  have  said 
before,  or  replying  to  things  I  have  answered  before. 

The  first  argument  presented  in  the  last  speech 
that  will  claim  our  attention  is  “  that  the  abstract  idea 
exists  in  the  adjective  before  it  is  borne  to  the  noun.” 
The  scientific  and  learned  auditors  of  this  congrega¬ 
tion  in  particular  will  feel  greatly  edified  to-night,  to 
learn  “that  the  abstract  idea  of  the  quality  exists  in 
the  adjective  and  is  borne  by  it  to  the  noun.”  And 


mr.  carlton’s  tenth  speech.  373 

after  he  had  labored  upon  that  for  a  long  time  he  be¬ 
gan  to  speak  about  somebody’s  gray  hair,  and  after 
talking  awhile  about  that,  proposed  to  show  that  the 
quality  was  in  the  adjective,  but  admitted  in  the  con¬ 
clusion  that  the  quality  was  in  the  noun.  If  so  all 
the  adjective  did  was  to  express  the  quality  that  was 
in  the  noun.  That,  to  my  mind,  was  something  pretty 
rich.  I  want  to  ask  the  brother  and  this  congrega¬ 
tion  one  question,  Can  an  adjective  describe  a  quality 
of  a  noun  which  is  not  inherent  in  that  noun  ? 

[Mr.  Moore. — Bro.  Carlton,  will  you  permit  a  cor¬ 
rection?  I  did  not  say,  or  at  least  did  not  intend  to 
say,  that  the  adjective  conveyed  the  quality  to  the 
noun,  but  that  the  idea  of  the  quality  was  abstractly 
in  the  adjective,  and  was  used  when  we  found  a  quality 
in  the  noun  which  was  abstractly  in  the  adjective.] 

Mr.  Carlton. — Now  he  gets  it,  that  the  quality  is 
not  in  the  adjective,  but  only  describes  the  quality 
that  is  in  the  noun,  that  was  in  it  without  the  adjec¬ 
tive.  That  is  all  I  claim.  Then,  when  an  ambigu¬ 
ous  adjective  is  applied  to  God  it  may  express  a  quality 
that  is  in  God,  but  when  applied  to  a  limited  object 
the  quality  is  in  the  limited  thing.  It  expresses  the 
idea  of  endlessness  in  God,  but  of  limited  duration  in 
punishment.  That  is  the  point,  and  by  his  aid  we 
have  got  it  so  clear  in  your  minds  that  you  can  never 
forget  it  if  you  try. 

Now,  after  the  recapitulation  there  are  several 
points  to  be  noticed,  before  we  conclude,  which  I  shall 
not  stop  to  present  fully,  but  in  a  condensed  form  as 
I  proceed.  First,  the  quotation  :  “  He  that  believeth 
not  is  condemned  already.”  Second,  “He  that  be¬ 
lieveth  not  shall  be  condemned.”  Suppose  I  illustrate 
this  idea.  The  fire  burns.  The  child  that  puts  his 
finger  into  the  fire  is  burned  already.  The  child  that 
shall  put  his  finger  into  the  fire  shall  be  burned. 
Does  that  mean  that  the  child  that  puts  his  finger  in 


374 


THE  DESTINY  OF  MAN. 


the  fire  is  burned  now,  and  because  he  is  burned  now 
he  shall  be  burned  in  the  future?  There  is  just  as 
much  sense  in  the  one  case  as  in  the  other.  “  He 
that  believeth  not  is  condemned  already  ” — that  is,  the 
unbeliever  is  condemned  now.  That  is  equally  true. 
But  does  that  prove  that  the  unbeliever  is  condemned 
a  thousand  years  hence  ?  No,  but  that  the  unbeliever 
shall  be  condemned.  That  is  all  there  is  of  it.  He, 
in  condensing  his  argument,  says  that  this  condemna¬ 
tion  is  endless  punishment.  He  assumes  it.  Now, 
let  Jesus  tell  what  condemnation  is.  He  says:  “He 
that  believeth  not  is  condemned  already;”  and  “This 
is  your  condemnation,  that  light  is  come  into  the 
world.”  Where  is  it?  In  the  world — “and  men 
loved  darkness  rather  than  light,  because  their  deeds 
were  evil.”  From  this  he  assumes  endless  punish¬ 
ment.  This  is  an  unwarranted  inference,  and  one 
for  which  there  is  no  authority  in  God’s  word. 

The  next  argument  is  based  on  the  word  everlast¬ 
ing.  He  introduced  the  term  everlasting  destruction. 
I  do  not  propose  to  notice  the  exact  order  in  which 
it  was  used,  as  he  used  this  term  perhaps  a  dozen 
times  in  his  last  speech,  and  it  has  been  used  in  the 
discussion  perhaps  a  thousand  times.  But  he  has 
failed  to  show  that  everlasting,  or  the  corresponding 
words  in  Greek,  mean  endless,  when  applied  to  pun¬ 
ishment  anywhere.  That  is  all  I  need  say  in  regard 
to  his  use  of  that  word. 

Then  he  calls  attention  to  the  fact  he  had  found  a 
place  where  the  Scriptures  said  of  certain  persons 
that  they  were  “  accursed  children.”  We  grant  that  it 
is  said  they  were  “  accursed  children,”  but  does  it  say 
they  were  accursed  endlessly?  Not  at  all.  Then,  to 
make  you  believe  it,  he  says  it  is  final,  absolute.  Why  ? 
Because  it  is  necessary  to  his  case.  Why  it  is  final 
is  not  in  the  premises  or  proof.  Not  a  particle  of  it. 

Then  he  brings  up  the  unpardonable  sin,  and  un- 


mr.  carlton’s  tenth  speech.  375 

dertakes  to  make  you  believe  that  persons  guilty  of  it 
would  suffer  endless  punishment.  Well,  if  any  of  you 
will  just  point  your  finger  to  the  particular  instance, 
or  call  my  attention  to  any  place  where  an  instance  is 
given,  or  any  proof  shown,  that  there  is  any  sin  at 
ail  beyond  the  present  life,  I  will  be  much  obliged  to 
you  if  you  will  speak  out.  Tell  me  where  he  has  at 
any  time  shown  that  the  Scriptures  teach  that  there 
is  any  sin  beyond  the  present  life.  So  far  is  he  from 
getting  endless  punishment  in  the  future  world,  that 
he  has  not  got  a  particle  of  sin,  not  a  semblance  of 
it  in  the  resurrection  state.  Then  he  assumes  that 
the  punishment  will  continue  endlessly,  because,  he 
says,  the  sin  will  be  endless — he  assumes  that  too. 

Now,  let  us  notice  another  rich  point.  He  said 
something  to  the  effect,  that  in  this  world  the  more 
people  sin  the  less  they  will  suffer.  That  is  the  rule, 
and  so  he  goes  on,  and  on,  until  he  is  past  feeling, 
and  does  not  suffer  at  all.  Then  he  tells  us  that  he 
enters  the  next  state  of  existence  as  he  left  this — 
past  feeling,  so  that  he  can  not  suffer  at  all.  I  want 
to  know  how  a  person  will  suffer  endless  punishment 
for  sin,  when  that  person  is  utterly  incapable  of  suf¬ 
fering  at  all.  You  can  all  perceive  the  contradiction 
in  that  argument. 

Next,  he  tells  us,  in  summing  up,  something  with 
regard  to  a  certain  course  of  conduct,  of  which  the 
end  was  death,  or  whose  end  is  to  be  burned.  He 
labored  hard  to  bring  all  the  authority  he  could  to 
show,  that  when  farmers  labored  long  and  hard  upon 
their  farms,  and  they  would  not  produce,  that  they 
abandoned  them,  and  the  end  was  to  be  burned.  We 
asked  him  to  show  where  this  had  been  the  case,  but 
he  was  unable  to  find  any  place  where  this  has  been 
done.  That  would  be  a  miserable  kind  of  farming,  a 
little  worse  than  any  person  ever  heard  of,  even  in 
districts  inhabited  by  the  most  lazy  men.  We  all 


376 


THE  DESTINY  OF  MAN. 


know  that  the  burning  is  but  the  preparing  of  the 
ground  for  future  usefulness  and  productiveness. 

But  the  end,  he  says,  is  the  finality.  Let  us  refer  to 
Ecclesiastes,  where  it  says  :  “  It  is  better  to  go  to  the 
house  of  mourning  than  to  go  to  the  house  of  feast¬ 
ing  ;  for  that  is  the  end  of  all  men.”  Is  that  the 
finality  of  all  men?  That  is  all  that  is  necessary  to 
say  about  this. 

Next  is  the  antithesis — differing  in  nature,  but 
equal  in  extent.  Now  what  is  the  nature  of  the 
blessing  that  the  individual  receives  by  faith  in  God  ? 
It  is  spiritual  life  and  peace.  This  he  receives  by 
faith.  When  ?  When  he  believes  in  this  world  and 
enjoys  it  as  a  reward  ?  Yes.  What  is  the  opposite 
of  the  antithesis?  It  is  a  state  of  death — that  is,  a 
state  of  condemnation.  “  He  that  believeth  not  is 
condemned  already.”  The  one  is  equal  to  the  other — 
neither  endless,  because  there  is  no  endless  reward. 
A  finite  being  can  not  merit  endless  reward.  The 
life  the  Christian  lives  is  a  life  of  faith  in  God.  Pun¬ 
ishment  is  the  opposite  of  such  a  life.  There  is  an 
antithetic  argument  proven  equally  strong. 

Now,  we  come  to  notice  how  the  matter  stands  in 
the  present  case.  I  shall  not  attempt  to  go  over 
all  the  ground  in  reference  to  future  judgment,  and 
future  punishment  or  reward.  We  notice  that  there 
are  two  points,  and  only  two.  One  was,  that  we  are 
not  warranted  in  applying  the  word  punishment,  in 
the  word  of  God,  to  signify  endless  duration.  W7e 
have  found  that  it  is  not  done  even  by  the  best  ortho¬ 
dox  authors,  who  have  best  understood  the  natural 
signification  of  the  terms  used  ;  and  that  Dr.  Watts 
says  the  terms,  when  applied  to  punishment,  do  not 
signify  endless  duration.  Then  the  fact  that  these 
words  are  used  in  the  plural,  that  the  Scriptures 
speak  of  them  in  the  natural  sense,  in  the  fullest  and 
strongest  sense  of  these  terms,  showing  their  begin- 


3  77 


mr.  carlton’s  tenth  speech. 

ning  and  ending  in  the  plural,  and  the  beginning 
of  both  these  terms  in  the  singular,  as  well  as  plural, 
show  that  no  dependence  can  be  placed  upon  any,  or 
all  of  them,  to  prove  endless  punishment. 

I  would  ask  one  further  question:  How  many  lim¬ 
ited  durations,  strung  together,  will  prove  one  unlim¬ 
ited  duration.  Suppose  I  use  aion,  aionios ,  and  string 
together  as  many  of  these  indefinite  and  ambiguous 
terms  as  the  brother  could  name,  and  it  would  fall 
infinitely  short  of  endless  duration.  Consequently, 
he  gains  nothing  more  than  by  the  use  of  one  term, 
and  it  is  coming  no  nearer  the  endless  duration. 
Having  failed  utterly,  then,  to  produce  a  word  which 
of  itself  signifies  duration,  or  signifies  endless,  when 
applied  to  punishment,  his  total  and  complete  rout, 
his  utter  failure  to  prove  it,  is  apparent  to  every  per¬ 
son  capable  of  reasoning. 

One  thing  yet  remains  ;  that  is,  the  place  of  endless 
punishment.  He  has  taken  the  word  gehenna.  If  it 
is  the  place  of  endless  punishment,  then  four-  thou¬ 
sand  years  elapsed  before  God  gave  to  mankind  the 
word  to  denote  even  the  name  of  the  place — that 
place  to  which  they  were  exposed,  and  into  which 
thousands  of  individuals  were  "every  day  falling,  to 
endure  endless  punishment.  Is  it  not  strange,  he 
should  not  have  told  them  that  there  even  was  such  a 
place  ?  Not  only  that  ;  but  to  the  Gentiles  the  name 
of  the  place  was  never  uttered  in  the  Old  Testament. 
If  we  even  concede  that-  the  word  gehenna  was  used, 
it  was  never  spoken  to  the  Gentiles.  It  was  spoken 
only  to  the  Jews.  But,  then,  does  it  signify  a  place 
of  endless  punishment,  when  used  in  speaking  to  the 
Jews  ?  The  sense  in  which  this  term  must  be  under¬ 
stood,  and  the  only  sense  in  which  there  is  any 
authority  to  understand  it,  is  the  sense  in  which  it 
was  used  in  the  days  when  Jesus  spake  on  earth. 
Now,  in  what  sense  did  the  people  use  it  then  ?  I 

32 


378 


THE  DESTINY  OF  MAN. 


challenge  the  brother  to  show  that,  for  two  hundred 
years  after  the  advent  of  Christ,  any  body  used  it  to 
denote  endless  punishment.  He  has  never  attempted, 
nor  ever  intimated  that  he  would  make  the  attempt, 
and  has  never  asked  for  time  to  prepare  to  make  it  ; 
nor  can  he  show  it.  There  is  no  book  on  the  foot¬ 
stool  of  God,  there  is  no  history  or  instance  recorded 
where  any  person  at  all,  before  the  third  century, 
employed  the  word  gehenna  to  mean  that.  Now,  how 
are  we  to  understand  that  Jesus  employed  this  term  ? 
In  one  of  two  senses  only.  First,  as  the  name  of  the 
valley  Hinnom,  south-east  of  Jerusalem  ;  secondly,  as  a 
symbol  of  death  and  destruction  in  the  present  life ; 
for  in  these  two  senses  alone  does  history  show  us 
gehenna  was  ever  used  for  two  hundred  years  after  the 
Christian  era.  Now,  I  ask  this  audience,  where  is 
the  proof,  aside  from  that  which  he  presented  in  the 
tortuous  use  he  made  of  the  passages  he  quoted,  and 
from  which  he  drew  his  inferences — except  these, 
where  is  there  any  kind  of  a  shadow  of  such  meaning 
looking  to  the  future  ?  If  any  one  has  seen  it,  I 
would  be  glad  to  know  where  the  evidence  is.  I 
want  to  show,  once  for  all,  the  most  perfect,  utter, 
and  complete  rout  ever  experienced  by  mortal  man 
in  trying  to  accomplish  any  thing  he  had  ever  under¬ 
taken  to  establish  from  the  Bible.  Here  it  is :  I  can 
not  help  it,  if  I  would  ;  and  I  would  not,  if  I  could. 
I  have  not  done  any  thing  to  establish  such  a  doctrine 
as  that  ;  and  never  expect  to.  I  would  feel  sad  on 
account  of  it,  if  I  did.  There  may  be  some  persons 
here  who  feel  sorry  at  this  result ;  but  in  reality,  in¬ 
side,  I  guess  they  do  not. 

My  dear  friends  :  We  come  to  the  close  of  this 
discussion.  How  does  the  matter  stand  ?  Has  it 
been  proved  that  the  Bible  teaches  the  doctrine  of 
endless  punishment  ?  With  all  these  clear,  plain 
views,  revealed  in  the  Scriptures,  that  teach  us  that 


mr.  ca^lton’s  tenth  speech,  379 

God  executeth  “judgment  and  justice  in  the  earth 
that  they  have  ever  been  in  the  earth,  over  our  first 
parents,  and  on  down  through  four  thousand  years, 
he  has  declared  when  and  where  justice  and  judg¬ 
ment  should  be  executed  by  our  Savior  Jesus  Christ: 
“  Behold  the  days  come,  saith  the  Lord,  that  I  will 
raise  up  unto  David  a  righteous  Branch,  and  a  King 
shall  reign  and  prosper,  and  execute  judgment  and 
justice  in  the  earth.”  Having  presented  all  these 
things,  and  examined  all  the  answers  to  them,  where 
do  we  stand  ?  We  stand,  at  the  close  of  this  discus¬ 
sion,  here,  with  the  fact  before  us  that  God  reigns  as 
a  father,  and  while  he  is  a  sovereign,  he  is  the  father 
of  the  spirits  of  all  flesh,  the  guardian  and  protector 
of  the  children  of  men,  who  rewards  us  for  our  obedi¬ 
ence,  and  punishes  us  for  every  act  of  disobedience, 
encouraging  no  sin,  because  just  as  certain  as  we 
sin  we  must  suffer.  There  is  nothing  in  the  universe 
of  God  more  nicely  adjusted  than  the  administration 
of  justice.  We  can  not  have  a  good  thought  without 
being  blessed.  It  brings  peace  into  our  hearts.  We 
can  not  speak  a  kind  word  without  being  benefited, 
nor  do  a  kind  deed  without  being  made  happier  by  it, 
feeling  that  we  are  God-like,  Christ-like,  in  the  per¬ 
formance  of  these  charitable  deeds.  We  can  not 
cherish  one  impure  thought  without  being  injured. 
We  can  not  speak  one  wicked  word  without  being 
damaged.  We  can  do  no  one  wrong  act  without 
being  wronged.  That  is  what  there  is  in  this  Uni- 
versalism  ;  that  is  what  there  is  in  it  that  will  injure 
society  or  any  body.  What  is  there  that  will  encour¬ 
age  any  body  to  do  any  thing  wrong  in  this  glorious 
doctrine  of  the  blessed  God  that  we  have  presented 
here  ?  The  brother  says  that  I  have  laid  hold  of  Isaiah 
xxv :  “And  in  this  mountain  shall  the  Lord  of  hosts 
make  a  feast  of  fat  things,  of  fat  things  full  of  mar¬ 
row,  of  wines  on  the  lees  well  refined.  And  he  will 


3  So 


THE  DESTINY  OF  MAN. 


destroy  in  this  mountain  the  face  of  the  covering  cast 
over  all  people,  and  the  vail  that  is  spread  over  all 
nations.  He  will  swallow  up  death  in  victory  ;  and 
the  Lord  God  will  wipe  away  tears  from  off  all  faces.” 
He  says  Bro.  Carlton  has  applied  this  to  the  immor¬ 
tal  resurrection.  No,  sir;  he  did  not  do  that.  The 
Apostle  Paul  did  so  apply  it.  Paul  says,  speaking 
not  on  the  subject  of  the  glories  of  partitive  resur¬ 
rection,  but  speaking  on  the  subject  of  the  resurrec¬ 
tion  of  the  dead,  he  says  :  “  So  also  is  the  resurrection 
of  the  dead  not  the  resurrection  of  a  part,  but  of  the 
resurrection  of  every  body.  “  It  is  sown  in  corruption  ; 
it  is  raised  in  incorruption.  It  is  sown  a  natural 
body  ;  it  is  raised  a  spiritual  body.  It  is  sown  in 
weakness  ;  it  is  raised  in  power.  It  is  sown  in  dis¬ 
honor  ;  it  is  raised  in  glory.”  There  is  a  natural 
body — -psuchiken  soma.  There  is  an  animal  body — 
that  is,  the  one  we  live  in — and  there  is  a  spiritual 
body — -pneumatikoa  soma ,  afterward  that  which  is 
spiritual.  After  we  are  done  with  the  animal,  we 
shall  have  the  spiritual  body.  This  mortal  must  put 
on  immortality  ;  this  corruptibility  must  put  on  in¬ 
corruption.  Why  ?  Because  we  have  been  born  of 
Christian  parents,  or  in  a  Christian  land,  or  in  this 
age  of  the  world,  in  America  ?  No.  Not  on  account 
of  any  contingency  in  the  purpose  of  God  ;  but  be¬ 
cause  it  is  the  fiat  of  the  Almighty,  the  will,  and  the 
purpose,  and  the  pleasure  of  God.  Just  as  certain 
we  shall  enter  the  spiritual  and  immortal  life  as  we 
have  entered  into  the  earthly  life  ;  and  possess  the 
spiritual  body,  as  we  possess  the  earthly  ;  and  rise  to 
life  in  Christ,  as  here  we  live  in  Adam.  The  Apos¬ 
tle  Paul  applied  this  to  the  resurrection,  and  says  : 
“  When  this  corruptible  shall  have  put  on  incorrup¬ 
tion,  and  this  mortal  shall  have  put  on  immortality, 
then  shall  be  brought  to  pass  the  saying  that  is 
written.”  What?  That  tears  shall  be  wiped  from 


mr.  carlton’s  tenth  speech.  381 

some  faces?  No.  What,  then?  “That  God  will 
swallow  up  death  in  victory,  and  the  Lord  God  will 
wipe  away  tears  from  off  all  faces.” 

How  many  are  left  out,  excluded  in  the  final  con¬ 
summation,  in  the  fulfillment  of  God’s  purpose  in  cre¬ 
ation,  when  he  made  man  for  a  little  time  lower  than 
the  angels,  but  made  him,  in  the  purpose  of  his  own 
infinite  wisdom  and  boundless  beneficence,  for  a  glo¬ 
rious  destiny,  who,  when  he  brought  the  untold  mill¬ 
ions  of  men  into  existence  a  little  lower  than  the 
angels,  made  the  creature  subject  to  vanity — not  will¬ 
ingly,  but  by  reason  of  him  who  hath  subjected  the 
same  in  hope  ;  because  the  creature  itself,  also,  shall 
be  delivered  from  the  bondage  of  corruption  of  the 
children  of  God.  Where  ?  Some  into  a  happy,  and 
some  into  a  miserable  state  ?  No.  All  shall  be  de¬ 
livered  into  the  glorious  liberty  of  the  children  of 
God.  And  what  children  are  these  ?  We  have  in¬ 
sisted,  and  shall  forever  insist,  that  all  mankind  are 
the  children  of  God.  Not  into  the  liberty  that  they 
now  enjoy.  There  are  some  who  are,  fortunately, 
the  children  of  God  by  Jesus  Christ,  and  to  this  we 
all  aspire,  and  this  we  all  seek  to  live  ;  but  it  is  not 
into  that  liberty,  because  the  apostle  says  that  those 
which  have  the  first  fruits  of  the  spirit  are  also  un¬ 
der  bondage.  What  class  does  he  speak  of  ?  Turn 
to  the  book  of  Job,  xxxviii,  7.  Here,  on  the  morn¬ 
ing  of  creation,  when  mankind  are  first  ushered  into 
the  creation,  the  myriad  hosts  of  those  spiritual  in¬ 
telligences  above,  that  are  not  thus  placed  in  this 
low  condition,  “  The  morning  stars  sang  together, 
and  all  the  sons  of  God  shouted  for  joy.”  Into  the 
glorious  liberty  of  these  bright  angels  above  shall 
universal  humanity,  redeemed,  renovated,  and  washed 
through  the  blood  of  the  Lamb,  and  their  robes  made 
white,  sing  praise  to  the  Lamb  forever.  That  is  the 
consummation.  No  disappointment  in  the  govern- 


382 


THE  DESTINY  OF  MAN. 


mer.t  of  God  ;  no  stupendous  failures  ;  no  endless 
mournings  ;  no  hopeless  separations  ;  no  weeping  and 
wailing  ;  no  mourning  of  parents  because  their  chil¬ 
dren  are  absent  from  them  world  without  end ;  no 
separation  in  the  blessed  world  above.  No,  no. 
Why  ?  The  tears  are  wiped  from  off  all  faces  ;  death 
swallowed  up  in  victory  ;  all  mourners  shall  be  com¬ 
forted  ;  the  sundered  ties,  the  earthly  affections,  shall 
be  reunited  ;  the  glimmering  sparks  of  affection  and 
love,  that  shone  amid  the  darkness  of  this  world,  and 
rendered  life  cheerful  and  desirable,  that  have  been 
extinguished  here  by  death,  shall  be  rekindled,  and 
glow  with  immortal  fervor  in  the  paradise  of  God. 
There  is  cause  for  rejoicing  ;  there  is  cause  for  glori¬ 
fying  the  great  Father  who  made  all  things  as  he 
would  have  them,  in  the  beginning,  and  rested,  and 
enjoyed  satisfaction  in  having  it  all  finished  as  he 
would  have  it,  when  he  gave  the  work  into  the  hand 
of  his  Son,  to  restore  moral  order,  and  beauty,  and 
felicity,  in  the  moral  universe,  and  sent  him  to  gather 
in  the  Gentiles,  and  save  all  Israel.  He  shall  work 
out  this  undertaking  of  the  moral  renovation  and 
purification  of  the  world,  until  his  moral  creation,  the 
new  creation,  is  complete  ;  and  when  that  work  is 
complete,  it  shall  all  be  as  God  designed,  and  Christ 
anticipated,  “  who,  for  the  joy  that  was  set  before 
him,  endured  the  cross,  despising  the  shame,  and  is 
set  down  at  the  right  hand  of  the  throne  of  God.” 
“And  his  rest  shall  be  glorious.”  Yes;  when  Jesus 
enters  into  his  rest,  when  Jesus’  work  is  completed, 
as  he  contemplated  and  designed,  as  the  Father's  lit¬ 
eral  creation  was  complete,  then  shall  he  survey  the 
vast  procession  over  which  Jesus  reigns,  and  for 
whom  he  tasted  death,  as  God  did  in  the  beginning, 
and  pronounced  it  all  very  good. 

We  rejoice,  dear  friends,  in  the  opportunity  that 
has  been  afforded  to  us  of  thus  laboring  in  defense  of 


mr.  carlton’s  tenth  speech.  383 

the  character  of  our  heavenly  Father  ;  of  laboring  in 
defense  of  the  Savior,  a  perfectly  efficient  and  suc¬ 
cessful  Redeemer  ;  laboring  to  show  that  God’s  pur¬ 
pose  shall  be  accomplished,  that  Christ’s  mission  shall 
be  finished,  that  sin  shall  be  banished,  transgression 
ended  ;  that  everlasting  righteousness  shall  be  brought 
in,  “and  the  ransomed  of  the  Lord  shall  return,  and 
come  to  Zion  with  songs  and  everlasting  joy  upon 
their  heads  ;  they  shall  obtain  joy  and  gladness,  and 
sorrow  and  sighing  shall  flee  away.” 

Gentlemen  Moderators,  let  me  say,  I  do  most  heart¬ 
ily  thank  you  for  the  able  and  impartial,  and  patient 
manner  in  which  you  have  presided  over  our  delibera¬ 
tions  for  the  last  four  days.  May  your  service  not  be 
in  vain,  but  may  God  bless  this  occasion  to  your  ben¬ 
efit,  and  to  your  improvement.  To  the  congregation 
let  me  say,  we  have  labored  in  much  weakness — hav¬ 
ing  been  sick  all  the  while — have  labored  in  much 
weakness  to  defend  what  we  are  convinced  and  fully 
persuaded  is  the  truth  of  heaven  ;  to  defend  it,  to  ex¬ 
plain  and  present  it  before  you,  and  to  expose  error, 
which  we  have  done  in  the  clearest  testimony  that 
can  be  demanded  in  any  case,  having  shown  that  the 
doctrine  of  endless  punishment  is  of  purely  heathen 
origin.  We  are  satisfied  with  the  result.  Let  your 
views  be  what  they  may,  may  God  bless  this  occasion 
and  this  meeting  to  your  good  !  I  thank  God  for  the 
blessed  faith  which  enables  me  to  anticipate  another 
meeting  for  all  of  us.  We  have  taken  sweet  counsel 
together,  and  have  walked  to  the  house  of  God  in 
company.  We  shall  separate,  and  go  to  our  homes. 
We  may  never  meet  again  on  earth,  but  there  is  a 
light  that  rays  down  from  the  throne  of  God  ;  by  the 
aid  of  that  light  I  look  forward  and  anticipate  the  ar¬ 
rival  of  that  period  when  the  tears  and  woes  of  this 
world  shall  be  submerged  in  the  healing  tide  flowing 
from  the  boundless  beneficence  and  peace  of  God ; 


3^4 


THE  DESTINY  OF  MAN. 


when  we  shall  all  meet  in  a  happier  assembly  above, 
to  be  separated  no  more  forever,  with  a  ransomed 
world,  where  all  the  vast  family  of  man,  the  family  of 
God,  shall  be  gathered  home  without  the  loss  of  a 
member  ;  where  the  last  broken  family  circle  shall  be 
made  whole,  and  the  last  mourner  shall  be  comforted. 
I  thank  God  for  this  glorious  faith  and  this  blessed 
hope,  which  we  have  as  an  anchor  of  the  soul,  both 
sure  and  steadfast,  and  that  reaches  to  that  within 
the  vail  where  Jesus  hath  for  us  entered. 

To  my  brother,  at  the  close  of  this  fourth  discus¬ 
sion,  in  which  we  have  labored  earnestly  and  dili¬ 
gently  together,  we  part  as  friends,  I  trust,  as  we  have 
done  in  all  our  labors,  earnestly  and  honestly  seeking 
the  truth.  May  God,  in  his  infinite  love,  smile  on 
you,  and  guide  you  into  all  truth  ;  enlarge  your  faith, 
and  bring  you  into  a  wider  knowledge  of  the  truth. 

The  speakers  then  shook  hands  cordially,  Mr. 
Moore  replying : 

“  I  reciprocate,  and  ask  the  same  blessing  on  you,” 
when  the  meeting  adjourned,  and  the  benediction  was 
pronounced. 


